Publisher: Printed by W illiam S tansby for Nathanael Newbery and are to be sold at his shops at the signe of the Starre vnder Saint Peters Church in Cornhill and in Popes head Alley
forbidding literally, onely the worshipping of Images: but synecdochically, all NONLATINALPHABET, will-worship, or deuised deuotion. In it is touched the very pith of all all precepts:
forbidding literally, only the worshipping of Images: but synecdochically, all, will-worship, or devised devotion. In it is touched the very pith of all all Precepts:
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And that this may bee (not brutum fulmen) a piercing precept, he doth protest his Iustnesse, both in regard of the Punisher, for I the Lord thy God am a iealous God:
And that this may be (not Brutum fulmen) a piercing precept, he does protest his Justness, both in regard of the Punisher, for I the Lord thy God am a jealous God:
Heere God doth tye them to a personall performance of that generall promise, THOV shalt haue no other gods but me, and THOV shalt not make to thy selfe any grauen Image.
Here God does tie them to a personal performance of that general promise, THOU shalt have no other God's but me, and THOU shalt not make to thy self any graven Image.
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Doe not take vp thy Truth on trust, from the Priest, from the Pope, or from the Church. Whatsoeuer they doe teach thee, this phrase may assure thee, that no Coliers Faith can blanch this Aethiopian crime: but at that day, God will question thee in this phrase, Tu fecisti? diddest Thou make any grauen Image?
Do not take up thy Truth on trust, from the Priest, from the Pope, or from the Church. Whatsoever they do teach thee, this phrase may assure thee, that no Coliers Faith can blanch this aethiopian crime: but At that day, God will question thee in this phrase, Tu fecisti? didst Thou make any graven Image?
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God himselfe commanded the one, Num. 21. 8. and the other, 1. Reg. 6. 23. But it seemeth, the Successour of Saint Peter, hath a prerogatiue aboue the person of Moses. Solomon indeed did not, durst not make an Image, Sibi, to himselfe, of his owne authoritie:
God himself commanded the one, Num. 21. 8. and the other, 1. Reg. 6. 23. But it seems, the Successor of Saint Peter, hath a prerogative above the person of Moses. Solomon indeed did not, durst not make an Image, Sibi, to himself, of his own Authority:
The second point doth inhibite a second sort of Images, NONLATINALPHABET, by the former word some vnderstand NONLATINALPHABET Images framed with caruing or grauing tooles:
The second point does inhibit a second sort of Images,, by the former word Some understand Images framed with carving or graving tools:
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by this word NONLATINALPHABET, Images formed with a Pen, or Pencill, Statues or Pictures. Others take this last word in a more large sence, to signifie (as our translation doth also render it) any likenesse: Similitudo, be it figura or phantasma, sayth Pagnine, either the outward action of the hand,
by this word, Images formed with a Pen, or Pencil, Statues or Pictures. Others take this last word in a more large sense, to signify (as our Translation does also render it) any likeness: Similitudo, be it figura or phantasma, say Pagnine, either the outward actium of the hand,
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either of Beast of the field, or Tree of the forrest; either of Men on the land, or Fish of the sea: NONLATINALPHABET or NONLATINALPHABET: nec desuper, nec desubter.
either of Beast of the field, or Tree of the forest; either of Men on the land, or Fish of the sea: or: nec Desuper, nec desubter.
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as baring the head, bending the knee, bowing the bodie, spreading the armes, &c. In Greeke NONLATINALPHABET, comming of NONLATINALPHABET Canis, a metaphor taken from the manner of Spaniels,
as baring the head, bending the knee, bowing the body, spreading the arms, etc. In Greek, coming of Canis, a metaphor taken from the manner of Spaniels,
The Image-aduocates, that they may reserue a NONLATINALPHABET, one starting hole, for an euasion, translate it, non adorabis, thou shalt not adore them. Although this make a tautologie, the next word, coles, signifying Worship, or Adoration: neuerthelesse wee admit this their owne translation, but with their owne distinction.
The Image-aduocates, that they may reserve a, one starting hold, for an evasion, translate it, non Adorabis, thou shalt not adore them. Although this make a tautology, the next word, coals, signifying Worship, or Adoration: nevertheless we admit this their own Translation, but with their own distinction.
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it is here vsed in the first sence, as also 2. Reg. 5. 18. Thus then runneth the inhibition, Thou shalt not performe any religious gesture, to any Image.
it is Here used in the First sense, as also 2. Reg. 5. 18. Thus then Runneth the inhibition, Thou shalt not perform any religious gesture, to any Image.
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The second point prohibited in our Practice, is Worship: the Hebrew terme is NONLATINALPHABET, which the Greekes turne by two words NONLATINALPHABET, Mat. 4. 10. and NONLATINALPHABET, Coloss. 3. 24. (where note by the way, that distinction of Dulia and Latria, may be taken out of the way, it is not vncontroulable, its members are not distinct, it selfe therefore is no distinction) the Latines translate it by one word Seruire, to serue, it being a metaphore from Seruants.
The second point prohibited in our Practice, is Worship: the Hebrew term is, which the Greeks turn by two words, Mathew 4. 10. and, Coloss. 3. 24. (where note by the Way, that distinction of Dulia and Latria, may be taken out of the Way, it is not uncontrollable, its members Are not distinct, it self Therefore is no distinction) the Latins translate it by one word Serve, to serve, it being a metaphor from Servants.
But this Seruice, being (in Religion) of an higher nature, our translators doe well expresse it, by a word of an higher name, Worship. Now this worship,
But this Service, being (in Religion) of an higher nature, our translators do well express it, by a word of an higher name, Worship. Now this worship,
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as inuocation of them, Esay 44. 17. Thankes to them, Ier. 2. 27. no not to Bow before them, 2. Chr. 25. 14. Preaching for them, Ier. 2. 8. Swearing by them Zeph. 1. 5. Sacrificing, 2. Reg. 17. 35. Censing, Ier. 18. 15. &c. The sence then is this:
as invocation of them, Isaiah 44. 17. Thanks to them, Jeremiah 2. 27. no not to Bow before them, 2. Christ 25. 14. Preaching for them, Jeremiah 2. 8. Swearing by them Zephaniah 1. 5. Sacrificing, 2. Reg. 17. 35. Censing, Jeremiah 18. 15. etc. The sense then is this:
God doth send out Seconds, a supply, and doth reenforce his perswasion, by two other Attributes, a iealous God. Two things animate an Adulteresse to be impudent and incorrigible in her Adulterie:
God does send out Seconds, a supply, and does reinforce his persuasion, by two other Attributes, a jealous God. Two things animate an Adulteress to be impudent and incorrigible in her Adultery:
God here argueth from the contrarie to these two. I am (sayth he) God, NONLATINALPHABET, that is, fortis, strong; and NONLATINALPHABET, Zelotes, iealous: and thus lieth the Argument.
God Here argue from the contrary to these two. I am (say he) God,, that is, fortis, strong; and, Zealots, jealous: and thus lies the Argument.
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Thou shalt not prouoke him, who both can and will plague thee, by worshipping Images. But I am a strong iealous God, who both can, and will plague thee.
Thou shalt not provoke him, who both can and will plague thee, by worshipping Images. But I am a strong jealous God, who both can, and will plague thee.
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Finally, God is sometimes termed the Husband of his people, Ier. 2. 2. and Idolatrie, Adulterie, Ier. 3. 20. therefore as the iealous man doth rage,
Finally, God is sometime termed the Husband of his people, Jeremiah 2. 2. and Idolatry, Adultery, Jeremiah 3. 20. Therefore as the jealous man does rage,
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because the worshippers of Images doe Hate mee. All sinners in generall (and therefore Idolaters in speciall) I haue proclaimed to bee my enemies, Malach. 2. 8. From these premises, he concludeth this Argument.
Because the worshippers of Images do Hate me. All Sinners in general (and Therefore Idolaters in special) I have proclaimed to be my enemies, Malachi 2. 8. From these premises, he Concludeth this Argument.
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You should feare to commit that sinne, which doth cause you to hate God, and God to plague you, for the fathers, in the children, and on your owne persons.
You should Fear to commit that sin, which does cause you to hate God, and God to plague you, for the Father's, in the children, and on your own Persons.
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shall bee conferred vpon, and confirmd vnto, such as will not worship Images, The Quantitie, Gods mercy, is like a Mathematicall line, shot throughout the whole world:
shall be conferred upon, and confirmed unto, such as will not worship Images, The Quantity, God's mercy, is like a Mathematical line, shot throughout the Whole world:
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by a token Impressed, if they loue mee: and Expressed, if they keepe my Commandements. To such as loue mee, and keepe my Commandements, I will shew mercy:
by a token Impressed, if they love me: and Expressed, if they keep my commandments. To such as love me, and keep my commandments, I will show mercy:
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But thou doest desire my Mercies, a thousand times surpassing my Iudgements, these being but to the fourth, those to a thousand generations. Therefore, Thou shalt not worship Images.
But thou dost desire my mercies, a thousand times surpassing my Judgments, these being but to the fourth, those to a thousand generations. Therefore, Thou shalt not worship Images.
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but they will be perswaded, not to worship Images. But if they will worship Images, let them looke for poena sensus, and poena damni: let them be assured to lose the one, and to feele the other.
but they will be persuaded, not to worship Images. But if they will worship Images, let them look for poena sensus, and poena damn: let them be assured to loose the one, and to feel the other.
Had the Patrons of Images, but the honest bashfulnesse of Heathen Hortensius: and were the consciences of those we challenge for worshipping them, no more confident then Verres himselfe:
Had the Patrons of Images, but the honest bashfulness of Heathen Hortensius: and were the Consciences of those we challenge for worshipping them, no more confident then Verres himself:
I should make no question, but that onely the reading of this plaine Precept against Images, would make the Learned blush to plead for so plaine Idolatrie:
I should make no question, but that only the reading of this plain Precept against Images, would make the Learned blush to plead for so plain Idolatry:
Our Aduersaries are like the Thebans: Quot sunt Thebarum portae, they haue seuen Bulwarkes, whence they propugne their Images: the materialls whereof they pretend, all to be fetched from this Commandement.
Our Adversaries Are like the Thebans: Quot sunt Thebarum portae, they have seuen Bulwarks, whence they propugn their Images: the materials whereof they pretend, all to be fetched from this Commandment.
from the consideration of the Agent, of the Action, of the Instrument, of the Worke ▪ of the Obiect, of a Commandement propounded, and of this Commandement expounded. First, Thou shalt not make to thy selfe any grauen Image: We doe not, say they:
from the consideration of the Agent, of the Actium, of the Instrument, of the Work ▪ of the Object, of a Commandment propounded, and of this Commandment expounded. First, Thou shalt not make to thy self any graven Image: We do not, say they:
he hath granted leaue by the Scriptures, and graced Images with many glorious Miracles. Thirdly, That Instrument of our adoring God, is an Image, not an Idoll, as the Heretickes mistake it, and miscall it:
he hath granted leave by the Scriptures, and graced Images with many glorious Miracles. Thirdly, That Instrument of our adoring God, is an Image, not an Idol, as the Heretics mistake it, and miscall it:
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Sixtly, Wee haue a Commandement, equall to this Commandement, Pari pietatis affictu veneramur, The Tradition of an vn-erring Church to iustifie our action. Seuenthly, and lastly, this very Commandement (so much vrged against vs) it is either included, and but a part of the first Commandement:
Sixty, we have a Commandment, equal to this Commandment, pair pietatis affictu veneramur, The Tradition of an unerring Church to justify our actium. Seuenthly, and lastly, this very Commandment (so much urged against us) it is either included, and but a part of the First Commandment:
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They dispute then, from Examples, from Scriptures, and Miracles, from the name of an Idoll, from the nature of Adoration; from the Person adored, from Tradition, and from the Exposition of this second Commandement.
They dispute then, from Examples, from Scriptures, and Miracles, from the name of an Idol, from the nature of Adoration; from the Person adored, from Tradition, and from the Exposition of this second Commandment.
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I will now discouer their seuerall Files and Rankes, that you may see the Armie of our Aduersaries, which defend their Diana dropped from Heauen, their Crusadoes, which fight for their Crosses, and worshipping of Images. Their Examples, giue the on-set:
I will now discover their several Files and Ranks, that you may see the Army of our Adversaries, which defend their Diana dropped from Heaven, their Crusades, which fight for their Crosses, and worshipping of Images. Their Examples, give the onset:
of the Cherubins in Gods House, Exod. 25. 18. and of the Lions in the Kings house, 1. Reg. 10. 19. alleaged by the Bishop of Spalato, of the Brazen Serpent Numb. 21. 8. by Bellarmine and a whole Colledge of Iesuites, haue concluded out of Daniel. 3. 1. that,
of the Cherubim in God's House, Exod 25. 18. and of the Lions in the Kings house, 1. Reg. 10. 19. alleged by the Bishop of Spalato, of the Brazen Serpent Numb. 21. 8. by Bellarmine and a Whole College of Iesuites, have concluded out of daniel. 3. 1. that,
or rather like honest Subiects, forced to the fight against their Souereigne, they turne their Weapons vpon the Rebels, which bring them to the Battell.
or rather like honest Subjects, forced to the fight against their Sovereign, they turn their Weapons upon the Rebels, which bring them to the Battle.
for so soone as it was adored, it was damned for an Idoll, 2. Chron. 31. 1. All these Examples therefore, are impertinent, that one only excepted of Nebuchadnezzer: which was worshipped at Babell, as an Idoll:
for so soon as it was adored, it was damned for an Idol, 2. Chronicles 31. 1. All these Examples Therefore, Are impertinent, that one only excepted of Nebuchadnezzar: which was worshipped At Babel, as an Idol:
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In the second place, they instance in the second phrase, we doe not (say they) make any Images to our selues, wee haue a warrant from God, to worship them. Wee haue his warrant ordinarie:
In the second place, they instance in the second phrase, we do not (say they) make any Images to our selves, we have a warrant from God, to worship them. we have his warrant ordinary:
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Learned Suarez in his large Discourse of Images, alleadgeth not one Scripture, to auouch the Adoration of them. Seuen indeed are cited by Bellarmine: but so,
Learned Suarez in his large Discourse of Images, allegeth not one Scripture, to avouch the Adoration of them. Seuen indeed Are cited by Bellarmine: but so,
A holy, and reuerend Day, Exod. 12. The Priests apparell is called, Vestis sanctae, Holy Garments, Exod. 28. The Graue of Christ is called, Gloriosum Sepulchrum; A glorious Sepulchre, Esay 11. And the Scriptures are called, Sacrae Literae; Holy Writings, 2. Tim. 3. How any ingenious indifferent person, can frame from these Scriptures, any conclusion, consequence,
A holy, and reverend Day, Exod 12. The Priests apparel is called, Clothing sanctae, Holy Garments, Exod 28. The Grave of christ is called, Gloriosum Sepulchre; A glorious Sepulchre, Isaiah 11. And the Scriptures Are called, Sacrae Literae; Holy Writings, 2. Tim. 3. How any ingenious indifferent person, can frame from these Scriptures, any conclusion, consequence,
therefore Images are to bee worshipped, saith Costerus. Another Image of Christ, was smote thorough by a Iew: and out of that wound issued bloud, which cured many diseases:
Therefore Images Are to be worshipped, Says Costerus. another Image of christ, was smote through by a Iew: and out of that wound issued blood, which cured many diseases:
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therefore Images are to be worshipped, saith Bellarmine. Theoph. Alexandrinus, could not die till hee had adored the Image of Saint Chrysostome, whom hee had hated in his life;
Therefore Images Are to be worshipped, Says Bellarmine. Theophanes Alexandrian, could not die till he had adored the Image of Saint Chrysostom, whom he had hated in his life;
An English Image at Chester, moued the Hand, as if hee had blessed the people. A French Image at Saint Omers, remoued it selfe, to a place fitter for Adoration.
an English Image At Chester, moved the Hand, as if he had blessed the people. A French Image At Saint Omers, removed it self, to a place fitter for Adoration.
When Hyacinthus fled from the incursion made by the Tartars, Runnest thou! and leauest me to the furie of the Barbarous? quoth the Image. Alas, glorious Lady, replyed he, thy Image is too heauie, to carrie with me.
When Hyacinthus fled from the incursion made by the Tartars, Runnest thou! and Leavest me to the fury of the Barbarous? quoth the Image. Alas, glorious Lady, replied he, thy Image is too heavy, to carry with me.
and went with it dry foot, ouer the great Riuer Borystenes, to the great Citie Cracouia. In the life of Saint Thomas of Aquine, it is related that when Aquinas did pray before a Crucifix at Naples, the Image did answere him, Bene scripsisti de me Thoma:
and went with it dry foot, over the great River Borystenes, to the great city Cracow. In the life of Saint Thomas of Aquinas, it is related that when Aquinas did pray before a Crucifix At Naples, the Image did answer him, Bene scripsisti de me Thomas:
yet looke back wards, the Heathen had Miracles for the confirmation of their Idolatrie, faith Valerius Maximus. Their Priests did speake through their Images, saith Theodoret. The Palladium did Vibrare hastam, shake her Speare,
yet look back wards, the Heathen had Miracles for the confirmation of their Idolatry, faith Valerius Maximus. Their Priests did speak through their Images, Says Theodoret The Palladium did Vibrare hastam, shake her Spear,
Though men should doe signes and wonders, yet must they not perswade vs to Idolatrie. In this cause the Patrons of Images, are like the Low-countrey Souldiers:
Though men should do Signs and wonders, yet must they not persuade us to Idolatry. In this cause the Patrons of Images, Are like the Low countries Soldiers:
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First, they distinguish of the word Image, and Idoll: Iohn Roberts the Iesuite, when he hath alleadged eight and twentie Scriptures, alleadged by vs against Images: he suddenly blotteth them all out, with this one Distinction.
First, they distinguish of the word Image, and Idol: John Roberts the Iesuite, when he hath alleged eight and twentie Scriptures, alleged by us against Images: he suddenly blots them all out, with this one Distinction.
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That this Commandement, and those Scriptures, condemne onely the Idols of the Heathens, and not the Images of the Christians! where let vs vnderstand what an Idoll is.
That this Commandment, and those Scriptures, condemn only the Idols of the heathens, and not the Images of the Christians! where let us understand what an Idol is.
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doth both excuse the Pagans, and accuse themselues of Idolatry. Who dareth challenge the Heathens, that thei• Images did represent, onely NONLATINALPHABET, Chimaeras, and Fictions.
does both excuse the Pagans, and accuse themselves of Idolatry. Who dareth challenge the heathens, that thei• Images did represent, only, Chimaeras, and Fictions.
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Were not the Sunne and Moone, Bodies? the Cats and Crocodiles, Beasts? Iupiter and Saturne, Men? all Creatures? and therefore the representations of them, were Images, and not Idols. But our Aduersaries themselues, haue not they Saints, which were neuer in the World? as Saint Longinus, Saint Christopher, Saint Martiall, Saint Vrsula, Saint Catharine, Saint Margaret, &c. and therefore their representations are not Images, but Idols; according to their owne Distinction.
Were not the Sun and Moon, Bodies? the Cats and Crocodiles, Beasts? Iupiter and Saturn, Men? all Creatures? and Therefore the representations of them, were Images, and not Idols. But our Adversaries themselves, have not they Saints, which were never in the World? as Saint Longinus, Saint Christopher, Saint Martial, Saint Ursula, Saint Catherine, Saint Margaret, etc. and Therefore their representations Are not Images, but Idols; according to their own Distinction.
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Againe, the Septuagints set forth by the authoritie of Pius the Fift, tearme the Statues of Baal, NONLATINALPHABET, Images, 2. Reg. 11. 18. but 2. Chron. 23. 7. they call them NONLATINALPHABET, Idols. And their owne learned Cardinall Caietane, confesseth that these two words Image, and Idoll are confounded.
Again, the Septuagints Set forth by the Authority of Pius the Fift, term the Statues of Baal,, Images, 2. Reg. 11. 18. but 2. Chronicles 23. 7. they call them, Idols. And their own learned Cardinal Cajetan, Confesses that these two words Image, and Idol Are confounded.
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Now will the iealous man, permit the Honour of his Bed, to Some men, by way of Difference? No more will God permit the Honour of his Worship, to some Images, by way of Distinction.
Now will the jealous man, permit the Honour of his Bed, to some men, by Way of Difference? No more will God permit the Honour of his Worship, to Some Images, by Way of Distinction.
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puto quod videretur ijs, non tam idola reliquisse, quam simulacra mutasse, that is, If the Pagans should bee perswaded, to leaue worshipping• the Images of their Heathen Gods,
puto quod videretur ijs, non tam idola reliquisse, quam simulacra mutasse, that is, If the Pagans should be persuaded, to leave worshipping• the Images of their Heathen God's,
By this we see that there are Idolls in Rome: but for Idolatry, this they obscure with a cloud of quaint distinctions, which I cannot say whether they be more infinite, or intricate: yet this I say;
By this we see that there Are Idols in Room: but for Idolatry, this they Obscure with a cloud of quaint Distinctions, which I cannot say whither they be more infinite, or intricate: yet this I say;
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With Dulia peraduenture, but not with Latria, saith Spalato. Nay, neither with Dulia, nor Latria, saith Bellarmine, vnlesse it be Analogice and Reductiuè. Yea Images are to be adored, both with Dulia, and Latria, and Hyperdulia also, saith A. D. but improprie, per accidence & analogice. Againe, all worship is to be exhibited to all Images, Deriuatiue, not Primitiue, saith Casterus. L•ncino would haue them to be worshipped Relatiuè, only in regard of their representation:
With Dulia Peradventure, but not with Latria, Says Spalato. Nay, neither with Dulia, nor Latria, Says Bellarmine, unless it be Analogies and Reductiuè. Yea Images Are to be adored, both with Dulia, and Latria, and Hyperdulia also, Says A. D. but improprie, per accidence & Analogies. Again, all worship is to be exhibited to all Images, Derivative, not Primitive, Says Casterus. L•ncino would have them to be worshipped Relatiuè, only in regard of their representation:
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Concerning this multitude of distinctions, I will apply that saying of Cicero: as it is alreadie applyed by Bishop Iewell; Bonum esse negus: Praepositum dicis:
Concerning this multitude of Distinctions, I will apply that saying of Cicero: as it is already applied by Bishop Jewel; Bonum esse negus: Praepositum Say:
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An minuis hoc pacto Auaritiam? thou wilt not haue wealth, called Bonum, but Praepositum: but doest thou hereby any thing abate auarice? Euen so say wee to our aduersaries, yee will not haue the worshipping of Images be called Latria, but Dulia: but doe they hereby any thing abate Idolatrie? Or to come closer to their conscience, in the words of our Souereigne:
an minuis hoc pacto Auaritiam? thou wilt not have wealth, called Bonum, but Praepositum: but dost thou hereby any thing abate avarice? Eve so say we to our Adversaries, ye will not have the worshipping of Images be called Latria, but Dulia: but do they hereby any thing abate Idolatry? Or to come closer to their conscience, in the words of our Sovereign:
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Haec sunt verba regis: Quibus prudenter obuiare mihi difficilius est, quàm clarissimis rationibus respondere: saith Suarez, his words speake the truth;
Haec sunt verba regis: Quibus Prudent obuiare mihi More difficult est, quàm clarissimis rationibus respondere: Says Suarez, his words speak the truth;
This also is the suffrage of all the Thomists, saith Azorius; yea, it is the definitiue sentence of a greater than Thomas, or all the Thomists, euen of the Pope himselfe.
This also is the suffrage of all the Thomists, Says azorius; yea, it is the definitive sentence of a greater than Thomas, or all the Thomists, even of the Pope himself.
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I answer in the words of one of their own, an English-man, the Author of the Monarchomachia, that the plaine people stand not to weigh words, but they take them in cortice, as the letter importeth:
I answer in the words of one of their own, an Englishman, the Author of the Monarchomachy, that the plain people stand not to weigh words, but they take them in cortice, as the Letter imports:
or in the words of another, their owne too, an Italian, Bellarmine. Coguntur vti subtilissimis distinctionibus, quas ipsi vix intelligunt, nedum populus imperitus. They are constrained to shift vs off with such subtile distinctions,
or in the words of Another, their own too, an Italian, Bellarmine. Coguntur vti subtilissimis distinctionibus, quas ipsi vix Intelligunt, nedum populus imperitus. They Are constrained to shift us off with such subtle Distinctions,
Againe (if we bee so liberall as to grant that) the Learned may worship God with Latria, and his Image at the same time, with an inferiour kind of the same worship:
Again (if we be so liberal as to grant that) the Learned may worship God with Latria, and his Image At the same time, with an inferior kind of the same worship:
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Be it, I say, that their Learned may make such Mathematicall abstractions, and haue a diuersitie of the manner, in the identitie of the action of adoration: They, forsooth, can doe it:
Be it, I say, that their Learned may make such Mathematical abstractions, and have a diversity of the manner, in the identity of the actium of adoration: They, forsooth, can do it:
all their kissing, creeping, crouching, prostrations, inuocations, processions, pilgrimages, &c. Are all these, no part of Gods worship? Let them cleere this,
all their kissing, creeping, crouching, prostrations, invocations, procession, Pilgrimages, etc. are all these, no part of God's worship? Let them clear this,
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Because they giue not this worship, to those Idolls, tanquam Dijs, as if they were very Gods. The Idolatry, which we obiect, they excuse, by distinguishing of the Obiect:
Because they give not this worship, to those Idols, tanquam Dis, as if they were very God's The Idolatry, which we Object, they excuse, by distinguishing of the Object:
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And so they say of their Saints also, and their Images. Lignum non adoramus, sed in ligno adoramus eum qui in ligno pro nobis pependit, saith Duraeus: that is, we doe not worship the Crucifixe, but the Crucified:
And so they say of their Saints also, and their Images. Lignum non Adoramus, sed in ligno Adoramus Eum qui in ligno Pro nobis pependit, Says Duraeus: that is, we do not worship the Crucifix, but the crucified:
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If incestuous Clodia had distinguished, that shee receiued Clodius into her bed, but tanquam fratrem, not tanquam maritum (only as her Brother, not so intirely as her Husband) her husband Metellus it would hardly haue excused her of Adulterie.
If incestuous Clodia had distinguished, that she received Clodius into her Bed, but tanquam fratrem, not tanquam maritum (only as her Brother, not so entirely as her Husband) her husband Metellus it would hardly have excused her of Adultery.
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No more will God, those who shall plead Tanquam Deum: that indeed they worship Images, but not as if That Image were God Himselfe. But I answere three waies:
No more will God, those who shall plead Tanquam God: that indeed they worship Images, but not as if That Image were God Himself. But I answer three ways:
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And it was the crime of the Heathen Idolaters, that they did worship God, NONLATINALPHABET in the Image of a man, Rom. 1. 23. But the Idolatrous Iewes exclude all euasion, Exodus 20. 23. NONLATINALPHABET and NONLATINALPHABET.
And it was the crime of the Heathen Idolaters, that they did worship God, in the Image of a man, Rom. 1. 23. But the Idolatrous Iewes exclude all evasion, Exodus 20. 23. and.
Now our fiction cannot fasten such a stupidnesse on that people, that they should suppose that Calfe, which they made that Day, to haue brought them out of the Land of Aegypt four months before.
Now our fiction cannot fasten such a stupidness on that people, that they should suppose that Calf, which they made that Day, to have brought them out of the Land of Egypt four months before.
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Thirdly, consider the Enthesis, or Ecthesis in the fift verse, Cras erit solenitas NONLATINALPHABET, to morrow shall bee a feast to Iehoua, the Proper name of the Hebrew God.
Thirdly, Consider the Enthesis, or Enthesis in the fift verse, Cras erit solenitas, to morrow shall be a feast to Iehoua, the Proper name of the Hebrew God.
because in worshipping the Saints, they do that worship to Images, which is forbidden by God, they Bow to them, Leuit. 26. 1. And if they worship God in the Image, there also is a twofold transgression:
Because in worshipping the Saints, they do that worship to Images, which is forbidden by God, they Bow to them, Levites 26. 1. And if they worship God in the Image, there also is a twofold Transgression:
First, they make his Image, against his expresse inhibition, Deut. 4, 15. Next, Adorare Deum in signo non proprio, est Idololatria, saith Altisiodoras; The Adoration of God in an Image (or signe) which God hath not appointed, is Idolatrie.
First, they make his Image, against his express inhibition, Deuteronomy 4, 15. Next, Adorare God in Sign non Properly, est Idolatry, Says Altisiodoras; The Adoration of God in an Image (or Signen) which God hath not appointed, is Idolatry.
Non solum fatendum est fideles in Ecclesia adorare, coram Imagine (vt nonnulli ad cautelam forte loquuntur) sed & adorare Imaginem sine quo volueris scrupulo.
Non solum fatendum est fideles in Ecclesia adorare, coram Imagine (vt Nonnulli ad cautelam forte loquuntur) said & adorare Imaginem sine quo volueris scrupulo.
Some (sayth he) say that wee worship, onely before the Image (which they speake cautelously) but we adore the Image it selfe, without any manner of scruple.
some (say he) say that we worship, only before the Image (which they speak cautelously) but we adore the Image it self, without any manner of scruple.
who worshipped the Image of the Ladie Prunetana of Florence, tanquam pluuiae, serenitatis { que } Donatricem, as the very Authour of Raine and Faire-weather. The instance is authenticall:
who worshipped the Image of the Lady Prunetana of Florence, tanquam pluuiae, serenitatis { que } Donatricem, as the very Author of Rain and Fair-weather. The instance is authentical:
Ara Crucis, Salue lignum Lampas lucis, Vitae, dignum Vera salus Hominum: Ferre mundi pretium: Nobis pronum, Confer isti Fac Patronum, Plebi Christi, Quem tulisti Dominum. Crucis Beneficium. O Altar bright, Haile holy Wood The Lampe of light, Of life:
Ara Crucis, Salve lignum Lampas lucis, Vitae, dignum Vera salus Hominum: far mundi Price: Nobis pronum, Confer Isti Fac Patronum, People Christ, Whom tulisti Dominum. Crucis Beneficium. Oh Altar bright, Hail holy Wood The Lamp of Light, Of life:
These words also are spoken directly to the Painted cloth, and to the Image: and are not agreeable to Iesus Christ. Salue sancta facies nostri Redemptoris:
These words also Are spoken directly to the Painted cloth, and to the Image: and Are not agreeable to Iesus christ. Salue sancta fancies Our Redemptoris:
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Wee offer sweet odours (euen Incense) vnto Images in our Church, sayth their Bellarmine. And when God himselfe would discipher most detestable Idolaters, hee describes them thus:
we offer sweet odours (even Incense) unto Images in our Church, say their Bellarmine. And when God himself would decipher most detestable Idolaters, he describes them thus:
Moreouer, Nabuchodonosor, in signum honoris iussit, ei offerri munera odorum, & suffituum, id quod nos etiam secundùm fidem nostram Imaginibus facere consueuimus.
Moreover, Nebuchadnezzar, in signum Honoris Iussit, ei offerri Munera odorum, & suffituum, id quod nos etiam secundùm fidem nostram Imaginibus facere consueuimus.
Nabuchodonosor (sayth Vasquez) by way of honour, commanded that Odours and Perfumes should be offered vnto Daniel: which wee also, according to our Faith, vse to performe vnto Images.
Nebuchadnezzar (say Vasquez) by Way of honour, commanded that Odours and Perfumes should be offered unto daniel: which we also, according to our Faith, use to perform unto Images.
And (which is yet more considerable) the same Vasquez in the same booke concludeth, that Hezechiah did breake the brasen Serpent, quia illi adolebant Incensum, because they burned Incense vnto it:
And (which is yet more considerable) the same Vasquez in the same book Concludeth, that Hezekiah did break the brazen Serpent, quia illi adolebant Incensum, Because they burned Incense unto it:
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I demand, With diuine Honor externall, could more be done, if the naturall Image of God, Christ Iesus himselfe, did descend visibly to bee adored? I must answere my selfe:
I demand, With divine Honour external, could more be done, if the natural Image of God, christ Iesus himself, did descend visibly to be adored? I must answer my self:
23. pag. 24. Ecclesiam porro Christianam, etiam Antiquissimam, Totam, ac Vniuersalem, summo consensu, absque vlla oppositione, aut contradictione, statuas ac imagines veneratam esse, est certissimum, ac probatissimum:
23. page. 24. Church porro Christianam, etiam Antiquissimam, whole, ac Vniuersalem, Summo consensum, absque vlla opposition, Or contradiction, statuas ac imagines veneratam esse, est certissimum, ac probatissimum:
Leo Isaurus, Const. Copronymus, Leo Armenius, Michael Balbus, and Theophilus: all these Emperors were Iconomachi, that is, enemies to Images, saith Bellarmine. Againe, Serenus Bishop of Marcellis, Claudius of Turin, Hincmarus of Rhemes, and Agobardus of Lions: all these opposed Images,
Leo Isaurus, Constantinople Copronymus, Leo Armenius, Michael Balbus, and Theophilus: all these Emperor's were Iconomachy, that is, enemies to Images, Says Bellarmine. Again, Serenus Bishop of Marcellis, Claudius of Turin, Hincmarus of Rheims, and Agobardus of Lions: all these opposed Images,
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and the Libri Carolini were wrote at the same time, on the same Theame. Now, when as fiue Emperors, foure Bishops, & two Councels, plainly opposed themselues:
and the Libri Caroline were wrote At the same time, on the same Theme. Now, when as fiue Emperor's, foure Bishops, & two Counsels, plainly opposed themselves:
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and that dreadfull prognosticon, the Sunne seuenteene dayes darkned, when the Emperor was murdered, and Images established by Irene: Where now is that face, and whence was that forehead hewne, which blusheth not to say that it is most certaine, that the whole Church did worship Images, with one consent,
and that dreadful prognosticon, the Sun seuenteene days darkened, when the Emperor was murdered, and Images established by Irene: Where now is that face, and whence was that forehead hewed, which blusheth not to say that it is most certain, that the Whole Church did worship Images, with one consent,
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NONLATINALPHABET, NONLATINALPHABET, Are they not monstrous men (indeed in a monstrous errour) who prostrate themselues before a stony Statue, saith Clem. Alexandrinus. And the same Author saith in the same place, that NONLATINALPHABET, Men become the worshippers of Statues, NONLATINALPHABET,
,, are they not monstrous men (indeed in a monstrous error) who prostrate themselves before a stony Statue, Says Clem. Alexandrian. And the same Author Says in the same place, that, Men become the worshippers of Statues,,
,, vbr pns32 xx j n2 (av p-acp dt j n1) r-crq vvb px32 p-acp dt j n1, vvz np1 np1. cc dt d n1 vvz p-acp dt d n1, cst, n2 vvb dt n2 pp-f n2,,
because custome bereaueth them of their sences. NONLATINALPHABET, saith Iustin Martyr, We should worship no things, but such as haue life: we can easily assume: But Images haue no life:
Because custom bereaveth them of their Senses., Says Justin Martyr, We should worship no things, but such as have life: we can Easily assume: But Images have no life:
Lactantius doth dispute the case (I may say with our Aduersaries) Quae dementia est aut ea Fingere quae Timeant, aut ea Timere quae Finxerunt? What a folly-frensie is it either to make that which you doe feare or worship,
Lactantius does dispute the case (I may say with our Adversaries) Quae dementia est Or ea Fingere Quae Timeant, Or ea Timere Quae Finxerunt? What a folly-frensie is it either to make that which you do Fear or worship,
Why then doe you not lift vp your eyes to Heauen? Why lookest thou on that picture, on that stocke or stone? Thus Lactantius argueth this very Controuersie:
Why then do you not lift up your eyes to Heaven? Why Lookest thou on that picture, on that stock or stone? Thus Lactantius argue this very Controversy:
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Arnobius prosecuteth the same Argument, which may be applied with a small inuersion: Discutite aliquando caliginem: At length, saith he, Put away the mist from your eyes.
Arnobius prosecuteth the same Argument, which may be applied with a small inversion: Discutite aliquando caliginem: At length, Says he, Put away the missed from your eyes.
Quid si coli se nesciunt dij? What if those Saints bee not omniscious? What if they doe not see your adoration? Are not you then blind idolaters? Saint Augustines saying is not impertinent,
Quid si coli se nesciunt dij? What if those Saints be not omniscious? What if they do not see your adoration? are not you then blind Idolaters? Saint Augustine's saying is not impertinent,
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Who is so stupid, as not to know that an Image hath neither life, nor sence? yet is it not possible, that their place, in the principall part of the Church, the people practise to bow before,
Who is so stupid, as not to know that an Image hath neither life, nor sense? yet is it not possible, that their place, in the principal part of the Church, the people practise to bow before,
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Is it not possible, that these things may so affect the weake mindes of the silly Vulgar, that they may thinke, that they haue euen life, and sence also?
Is it not possible, that these things may so affect the weak minds of the silly vulgar, that they may think, that they have even life, and sense also?
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Ridetis priscis temporibus Persas; Fluuios coluisse, Arabas Lapidem, acinacem Scythas, Lignum Carios pro Diana, &c. & abstinetis à risu, cum pro Dijs immortalibus, sigilliolis hominum,
Ridetis Priscis temporibus Persas; Fluuios coluisse, Arabas Lapidem, acinacem Scythas, Lignum Carios Pro Diana, etc. & abstinetis à risu, cum Pro Dis immortalibus, sigilliolis hominum,
& formis supplicatis humanis? So hee of the old Romans: and this I bring home to the doores of the present Romans: You laugh to heare that the Heathen idolaters did adore, some the Riuers, some a Sword, others a piece of wood for Diana: and Stocks and Stones, for their other Deities.
& formis supplicatis humanis? So he of the old Romans: and this I bring home to the doors of the present Romans: You laugh to hear that the Heathen Idolaters did adore, Some the rivers, Some a Sword, Others a piece of wood for Diana: and Stocks and Stones, for their other Deities.
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and a piece of wood for the Person of the Sauiour of the whole World? Lactantius his conclusion is very confident, Non est dubium quin nulla religio sit, vbicun { que } simulacrum est:
and a piece of wood for the Person of the Saviour of the Whole World? Lactantius his conclusion is very confident, Non est Dubium quin nulla Religio sit, vbicun { que } simulacrum est:
for what else is simulacrum? Let our Aduersaries distinguish of this Censure. And yet Saint Augustine doth anticipate their curious Distinctions. Ne { que } illinc excusant impij sua sacrilega sacra,
for what Else is simulacrum? Let our Adversaries distinguish of this Censure. And yet Saint Augustine does anticipate their curious Distinctions. Ne { que } Illinc excusant Impij sua sacrilegam sacra,
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Peresius deliuereth wordes, which are as it were Antipodes to those of Spalato. Ne { que } Scripturam, neque Traditionem Ecclesiae, neque communem sensum sanctorum, neque Concilij generalis determinationem aliquam;
Peresius Delivereth words, which Are as it were Antipodes to those of Spalato. Ne { que } Scripturam, neque Traditionem Ecclesiae, neque communem sensum sanctorum, neque Concilij generalis determinationem aliquam;
or consent of Fathers, or definition of any generall Councell, or any sound Reason, whereby they can plainly proue the lawfulnesse of the worshipping of Images.
or consent of Father's, or definition of any general Council, or any found Reason, whereby they can plainly prove the lawfulness of the worshipping of Images.
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First, some include this in the first, and say that it is but a part of that Commandement, Thou shalt haue no other Gods but me, with an &c. in stead of this long Commandement, both in their Catechismes, and in their Controuersies also.
First, Some include this in the First, and say that it is but a part of that Commandment, Thou shalt have no other God's but me, with an etc. in stead of this long Commandment, both in their Catechisms, and in their Controversies also.
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So Costerus alleaging our principall Argument, omitteth the principall part of our Argument, Non facies tibi sculptile, ne { que } vllam similitudinem;
So Costerus alleging our principal Argument, omitteth the principal part of our Argument, Non fancies tibi sculptile, ne { que } vllam similitudinem;
Thou shalt not make to thy selfe any grauen Image, nor any likenesse of any thing, leauing out that thing which is most materiall, Non adorabis ea; Thou shalt not bow downe to them.
Thou shalt not make to thy self any graven Image, nor any likeness of any thing, leaving out that thing which is most material, Non Adorabis ea; Thou shalt not bow down to them.
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a peremptorie excluding of this Commandement, auouching it to bee Positiue, and proper onely to the Iewes: not morall and obligatorie to the whole world.
a peremptory excluding of this Commandment, avouching it to be Positive, and proper only to the Iewes: not moral and obligatory to the Whole world.
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The Heathens had an Hieroglyphick, expressed by fiue figures, a Child, an old Man, an Hawke, a Fish, and an Hippopotamus, or Horse of Nilus, wherein the imprese was, NONLATINALPHABET, that is, O yee who are comming into the world, and yee who are going out of the world, God doth hate impudence.
The heathens had an Hieroglyphic, expressed by fiue figures, a Child, an old Man, an Hawk, a Fish, and an Hippopotamus, or Horse of Nilus, wherein the imprese was,, that is, Oh ye who Are coming into the world, and ye who Are going out of the world, God does hate impudence.
I say therefore, O yee Romists, from the old Cardinall to the young Nouice: Know that the Eagle-eye of Gods vengeance will pursue that hated Wretch to perdition;
I say Therefore, Oh ye Romists, from the old Cardinal to the young Novice: Know that the Eagle-eye of God's vengeance will pursue that hated Wretch to perdition;
But where as God hath written in this Commandement, as it were in great letters, that hee which runneth may reade them, Mandatum meum, My Commandement:
But where as God hath written in this Commandment, as it were in great letters, that he which Runneth may read them, Mandatum meum, My Commandment:
for Man to blot this out, and in the stead thereof to write Mandatum nullum, No Commandement: This is somewhat harsh; to say no more. Whereas God saith here;
for Man to blot this out, and in the stead thereof to write Mandatum nullum, No Commandment: This is somewhat harsh; to say no more. Whereas God Says Here;
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For vs, let vs vse almost the words of their Bellarmine in this case, though in another branch thereof ▪ Dicent fortasse praeceptum loquitur de Latria per se, & non propter aliud:
For us, let us use almost the words of their Bellarmine in this case, though in Another branch thereof ▪ Dicent Fortasse Precept loquitur de Latria per se, & non propter Aliud:
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We are bound (I hope I may speake that of the Cōmandements, which Bellarmine spake of the Councels.) We are bound, I say, to follow the letter of the Law.
We Are bound (I hope I may speak that of the commandments, which Bellarmine spoke of the Counsels.) We Are bound, I say, to follow the Letter of the Law.
Thus long haue I beene NONLATINALPHABET, and haue shewed what they can say for Images. Now I must bee NONLATINALPHABET, and shew what wee can say against Images.
Thus long have I been, and have showed what they can say for Images. Now I must be, and show what we can say against Images.
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if their Crucifixes, Roodes, and other Images, be not some likenesse, of some thing, either in Heauen aboue, or in the Earth beneath, or in the Water vnder the Earth;
if their Crucifixes, Roods, and other Images, be not Some likeness, of Some thing, either in Heaven above, or in the Earth beneath, or in the Water under the Earth;
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For their Practice: if it doth not (by their Prostrations, Precations, Pilgrimages, Processions, Censings, &c.) exhibite that superiour worship in the highest degree,
For their Practice: if it does not (by their Prostrations, Precations, Pilgrimages, Procession, Censings, etc.) exhibit that superior worship in the highest degree,
Yet it will appeare, that these also, are not like Meroz, Iudges 5. 21. but that they also come forth to the helpe of the Lord, to the helpe of the Lord against the mightie. The Punisher, God:
Yet it will appear, that these also, Are not like Meroz, Judges 5. 21. but that they also come forth to the help of the Lord, to the help of the Lord against the mighty. The Punisher, God:
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He is a jealous God! Now, when a iealous man will excuse his wife, who hath communicated her Bed and Body to another, mitigating that Action by the manner thereof,
He is a jealous God! Now, when a jealous man will excuse his wife, who hath communicated her Bed and Body to Another, mitigating that Actium by the manner thereof,
Gods Goodnesse, both in regard of the Qualitie, Mercy: and of the Quantitie thereof, to Thousands: is inlarged to such as are so qualified as the Text mentioned, who in declining of Images, doe keepe Mandata mea, eschewing this sinne forbidden in the Scriptures.
God's goodness, both in regard of the Quality, Mercy: and of the Quantity thereof, to Thousands: is enlarged to such as Are so qualified as the Text mentioned, who in declining of Images, do keep Commandments mea, Eschewing this sin forbidden in the Scriptures.
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I will oppose Images, from the Law, from the Prophets, and from the New Testament. The Law, you see, the very Letter thereof doth smite downe Images in this Commandement:
I will oppose Images, from the Law, from the prophets, and from the New Testament. The Law, you see, the very letter thereof does smite down Images in this Commandment:
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besides this, wee haue a Caueat, not to make the Image of God, Dent. 4. 15. A command not to bow to an Image, Leuit. 26. 1. And because they did make an Image,
beside this, we have a Caveat, not to make the Image of God, Dent. 4. 15. A command not to bow to an Image, Levites 26. 1. And Because they did make an Image,
and bow to it, Thousands dyed for it, Exod. 32. 28. The Prophets: Esay saith, They that make an Image, are all of them vanitie, 44. 9. A molten Image is a Teacher of lyes, saith Habbakkuk 3. 18. but of all that is most fearfull, Psal. 97. 7. Confounded be all they that worship carued Images.
and bow to it, Thousands died for it, Exod 32. 28. The prophets: Isaiah Says, They that make an Image, Are all of them vanity, 44. 9. A melted Image is a Teacher of lies, Says Habakkuk 3. 18. but of all that is most fearful, Psalm 97. 7. Confounded be all they that worship carved Images.
The New Testament: To change the glorie of God into the Image of a man, was the sinne of the Pagans, saith Saint Paul, Rom. 1. 23. And it shall bee the propertie of Antichrist, that his seruants shall worship Idols, or Images, saith Saint Iohn, Reuel. 9. 20. and therefore that wee should bee neither seduced to Antichrist, nor reduced to Paganisme: the Apostle shutteth vp his Epistle with that emphaticall Caue, 1. Ioh. 5. vlt. Babes take heed of Idols;
The New Testament: To change the glory of God into the Image of a man, was the sin of the Pagans, Says Saint Paul, Rom. 1. 23. And it shall be the property of Antichrist, that his Servants shall worship Idols, or Images, Says Saint John, Revel. 9. 20. and Therefore that we should be neither seduced to Antichrist, nor reduced to Paganism: the Apostle shutteth up his Epistle with that emphatical Cave, 1. John 5. Ult. Babes take heed of Idols;
But this I know, that they all giue plaine witnesse to the plaine wordes of my Text. Thou shalt not make to thy selfe any grauen Image. Therefore; Image-adoration is most abominable.
But this I know, that they all give plain witness to the plain words of my Text. Thou shalt not make to thy self any graven Image. Therefore; Image adoration is most abominable.
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And I cannot forget that three Popes, Gregorius the third, Adrian the first, and Leo the third (Bellarmine is my Authour) that they fell from the Emperours, excommunicated their Persons, inhibited their Tribute,
And I cannot forget that three Popes, Gregorius the third, Adrian the First, and Leo the third (Bellarmine is my Author) that they fell from the emperors, excommunicated their Persons, inhibited their Tribute,
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and that there are such, who beleeue a lye, 2. Thessal. 2. 11. and therefore their Faith is fastned on this Tradition, as the Truth is on Gods Word, Matth. 5. 18. Heauen and Earth shall passe,
and that there Are such, who believe a lie, 2. Thessal. 2. 11. and Therefore their Faith is fastened on this Tradition, as the Truth is on God's Word, Matthew 5. 18. Heaven and Earth shall pass,
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nay to sanctifie either the Action, or some Actor in that conspiracie? But blessed bee God! that Action was indeed an Image, Idolum, Scimus idolum in mundo nihil esse, it did nothing in the world to hurt vs. And those Actors were meere Idola, like the Heathen Images, Psal. 135. 15. They had eyes, but they saw not;
nay to sanctify either the Actium, or Some Actor in that Conspiracy? But blessed bee God! that Actium was indeed an Image, Idolum, Scimus idolum in mundo nihil esse, it did nothing in the world to hurt us And those Actors were mere Idola, like the Heathen Images, Psalm 135. 15. They had eyes, but they saw not;
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and for your owne Soules sake: Blessed bee our God, for that blessed preuention. But to those who are disposed more mildly, I dare vnbosome my Exhortation more boldly.
and for your own Souls sake: Blessed be our God, for that blessed prevention. But to those who Are disposed more mildly, I Dare unbosom my Exhortation more boldly.
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Is not this Commandement the Scripture? Are they not the very syllables of this Commandement which I haue read to you? yea, let mee presse you a little farther.
Is not this Commandment the Scripture? are they not the very syllables of this Commandment which I have read to you? yea, let me press you a little farther.
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Haue I not laid open all your starting holes? that your best Arguments are but Figleaues, not able to couer the apparent nakednesse of your idolatrie? Let me therefore conuent your conscience:
Have I not laid open all your starting holes? that your best Arguments Are but Fig leaves, not able to cover the apparent nakedness of your idolatry? Let me Therefore convent your conscience:
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and in the sight of your conscience, and of God himselfe, let mee coniure you to reade ouer this long Commandement, againe and againe, at your best leasure.
and in the sighed of your conscience, and of God himself, let me conjure you to read over this long Commandment, again and again, At your best leisure.
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And then consider aduisedly, whether GOD doth not seeme to speake to you, as hee did to Ionah: Doest thou well to bee angrie for the gourd? so here, doe you well to be angrie for the forbidding of Image-worship? But if you should answere GOD for your errour,
And then Consider advisedly, whither GOD does not seem to speak to you, as he did to Jonah: Dost thou well to be angry for the gourd? so Here, do you well to be angry for the forbidding of Image-worship? But if you should answer GOD for your error,
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if you persist, Gods visitations and plagues may bee powred on your owne Persons, yea and on your childrens children, and your owne eyes shall behold them.
if you persist, God's visitations and plagues may be poured on your own Persons, yea and on your Children's children, and your own eyes shall behold them.
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But if you conuert (Christ moue your hearts to such a happy conuersion) then mercies shall bee multiplyed vpon you in Thousands: you shall bee made the instruments to saue thousands of soules, of such as shall issue from your owne bodies.
But if you convert (christ move your hearts to such a happy conversion) then Mercies shall be multiplied upon you in Thousands: you shall be made the Instruments to save thousands of Souls, of such as shall issue from your own bodies.
But be it so, that in Gods secret Wisedome, or in his sacred Iustice, our Aduersaries doe esteeme these poore wordes of mine, to bee indeed but Wordes, but Winde, but Water spilt vpon the ground, not worth the taking vp:
But be it so, that in God's secret Wisdom, or in his sacred justice, our Adversaries do esteem these poor words of mine, to be indeed but Words, but Wind, but Water spilled upon the ground, not worth the taking up:
yet you, who are Friends, Brethren, and Fellow-members, bee yee Gedeons fleece, attract this deaw of Heauen, more then the Romish Catholikes (that is in their sence) more then all the world besides. A motiue:
yet you, who Are Friends, Brothers, and Fellow members, be ye Gedeons fleece, attract this dew of Heaven, more then the Romish Catholics (that is in their sense) more then all the world beside. A motive:
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Consider the Controuersie betwixt vs. It is not (as Bellarmines phrase is) de stillicidijs, concerning that Eauesdropping, House ransacking, Soule-sifting, Bosome-exenterating, Auricular Confession;
Consider the Controversy betwixt us It is not (as Bellarmines phrase is) de stillicidijs, Concerning that Eauesdropping, House ransacking, Soule-sifting, Bosome-exenterating, Auricular Confessi;
It is not de vno apice, of one Point, that full Point, where the Papists would pitch their period, the Papacie, the Primacie; though that be an insolent insulting proud Tyrannie. Neither is it onely an heresie; although the worshipping euen of Christs Image, was esteemed an heresie, by Irenaeus, Epiphanius, Augustine, and Damascen, as Bellarmine himselfe doth testifie.
It is not de vno apice, of one Point, that full Point, where the Papists would pitch their Period, the Papacy, the Primacy; though that be an insolent insulting proud Tyranny. Neither is it only an heresy; although the worshipping even of Christ Image, was esteemed an heresy, by Irnaeus, Epiphanius, Augustine, and Damascene, as Bellarmine himself does testify.
Idolatrie, of which Perinottus protested, that the Emperour could suffer any reproach of errours, abuses: but of Idolatrie, hee was impatient, as of a thing insufferable.
Idolatry, of which Perinottus protested, that the Emperor could suffer any reproach of errors, Abuses: but of Idolatry, he was impatient, as of a thing insufferable.
that Idolatrie is worse then most Heresie: Idolaters to bee separated from by all men. Idolatrie, is the crime from which God doth command you, and I perswade you.
that Idolatry is Worse then most Heresy: Idolaters to be separated from by all men. Idolatry, is the crime from which God does command you, and I persuade you.
ex ore infantium, when you catechise your children, your children will catechise you, Thou shalt not make to thy selfe any grauen Image, &c. But nowe you know it, your care must be to shunne it.
ex over Infantium, when you catechise your children, your children will catechise you, Thou shalt not make to thy self any graven Image, etc. But now you know it, your care must be to shun it.
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For — the Lord is a iealous God, and will diuorce that Soule, which shall sinne by Idolatrie, by spirituall Adulterie, and Hee will visite — send out a plague.
For — the Lord is a jealous God, and will divorce that Soul, which shall sin by Idolatry, by spiritual Adultery, and He will visit — send out a plague.
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But I passe these punishments, perswading my selfe that I shall perswade you from Promises. You being Sonnes or Seruants, not Slaues; to be led with gentlenesse,
But I pass these punishments, persuading my self that I shall persuade you from Promises. You being Sons or Servants, not Slaves; to be led with gentleness,
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Amor mei, and Mandata mea. If you haue the loue of God •• your Hearts, and the Law of God in your 〈 ◊ 〉; Image-Idolatrie will finde you impregnable.
Amor mei, and Commandments mea. If you have the love of God •• your Hearts, and the Law of God in your 〈 ◊ 〉; Image-Idolatrie will find you impregnable.
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The loue of Trafficke may preuaile with Merchants; the loue of Noueltie with Trauellers; the loue of Profit with Trades-men; the loue of Pleasure with Gallants; and the loue of Preferment with the Ambitious. Moreouer, men may bee allured to Idolatrie by the loue of Friends, by the loue of Parents, by the loue of Children, by the loue of a Wife, or by the loue of a Husband. O but let these petie Streames fall into this mayne Ocean. Let this Loue of God, swallow vp all these Loues of Men. And the force of this Loue constrayneth mee, at the very thought of Images, to Bow my knees to You, that You would neuer bow your knees to Them. And God himselfe bow all your Hearts to Him, that you may Neuer bow to any Images. Amen, Amen. NONLATINALPHABET. FINIS.
The love of Traffic may prevail with Merchant's; the love of Novelty with Travellers; the love of Profit with Tradesmen; the love of Pleasure with Gallants; and the love of Preferment with the Ambitious. Moreover, men may be allured to Idolatry by the love of Friends, by the love of Parents, by the love of Children, by the love of a Wife, or by the love of a Husband. Oh but let these petie Streams fallen into this main Ocean. Let this Love of God, swallow up all these Loves of Men. And the force of this Love constraineth me, At the very Thought of Images, to Bow my knees to You, that You would never bow your knees to Them. And God himself bow all your Hearts to Him, that you may Never bow to any Images. Amen, Amen.. FINIS.
