A sermon preached before the Commos-House [sic] of Parliament, in Saint Margarets Church at Westminster, the 18. of February. 1620. By Iames Vssher. Professor of Diuinitie in the Vniuersitie of Dublin, in Ireland
OTher entrance I need not make vnto my speech at this time, then that which the Apostle himselfe presenteth vnto mee in the verse next but one going before my Text: I speake to wise men.
OTher Entrance I need not make unto my speech At this time, then that which the Apostle himself presents unto me in the verse next but one going before my Text: I speak to wise men.
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The more vnwise might I deeme my selfe to be, who being so conscious vnto my selfe of my great weakenesse, durst aduenture to discouer the same before so graue and iudicious an Auditory;
The more unwise might I deem my self to be, who being so conscious unto my self of my great weakness, durst adventure to discover the same before so graven and judicious an Auditory;
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You in your wisedome discerning this holy Sacrament to bee, as it were, ignis probationis, which would both congregare homogenea, and segregare heterogenea, (as in Philosophie wee vse to speake) both conioyne those that be of the same,
You in your Wisdom discerning this holy Sacrament to be, as it were, ignis probationis, which would both Congregare homogenea, and Segregare heterogenea, (as in Philosophy we use to speak) both conjoin those that be of the same,
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wherein the Apostle maketh our partaking of the Lords Table to bee a testimony, not onely of the vnion and communion which wee haue betwixt our selues,
wherein the Apostle makes our partaking of the lords Table to be a testimony, not only of the Union and communion which we have betwixt our selves,
and truly our fellowship is with the Father, and with his Sonne Iesus Christ, 1. Ioh. 1.3. Let them therefore that walke in darknesse, brag as much as they list of their good-fellowship:
and truly our fellowship is with the Father, and with his Son Iesus christ, 1. John 1.3. Let them Therefore that walk in darkness, brag as much as they list of their good-fellowship:
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and to Iesus the Mediator of the new Couenant, and to the blood of sprinkling, which speaketh better things then that of Abel? No fellowship (doubtlesse) is comparable to this Communion of Saints.
and to Iesus the Mediator of the new Covenant, and to the blood of sprinkling, which speaks better things then that of Abel? No fellowship (doubtless) is comparable to this Communion of Saints.
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and to make this bond the firmer, hee putteth vs in minde of one Body, one Spirit, one Hope, one Lord, one Faith, one Baptisme, one God and Father of all, who is aboue all,
and to make this bound the firmer, he putteth us in mind of one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of all, who is above all,
Nay, oftentimes it commeth to passe, that the Watchmen themselues, who were appoynted for the safegarding of the Church, proue in this kinde to bee the smiters and wounders of her:
Nay, oftentimes it comes to pass, that the Watchmen themselves, who were appointed for the safeguarding of the Church, prove in this kind to be the smiters and wonders of her:
Thus wee finde in the Ecclesiasticall History, that after the death of Iulian the Apostata, questions and disputes concerning matters of doctrine were freshly set afoot by those who were set ouer the Churches.
Thus we find in the Ecclesiastical History, that After the death of Iulian the Apostata, questions and disputes Concerning matters of Doctrine were freshly Set afoot by those who were Set over the Churches.
When like troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moueth the question, What a man should doe in this case? and maketh answere, that If it be possible, wee should mend it, but if that may not bee, wee should hold our peace.
When like Troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moves the question, What a man should do in this case? and makes answer, that If it be possible, we should mend it, but if that may not be, we should hold our peace.
I beseech you, brethren (saith the Apostle) marke them which cause diuisions and offences, contrary to the doctrine which yee haue learned, and auoid them.
I beseech you, brothers (Says the Apostle) mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them.
If in some other things wee bee otherwise minded, than others of our brethren are; let vs beare one with another, vntill God shall reueale the same thing vnto vs:
If in Some other things we be otherwise minded, than Others of our brothers Are; let us bear one with Another, until God shall reveal the same thing unto us:
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Little doe these men consider, how precious the peace of the Church ought to bee in our eyes (to bee redeemed with a thousand of our liues) and of what dangerous consequence the matter of schisme is vnto their owne soules.
Little do these men Consider, how precious the peace of the Church ought to be in our eyes (to be redeemed with a thousand of our lives) and of what dangerous consequence the matter of Schism is unto their own Souls.
Aboue all things put on loue, which is the bond of perfectnesse, and let the peace of God rule in your hearts, to the which also ye are called in one Body.
Above all things put on love, which is the bound of perfectness, and let the peace of God Rule in your hearts, to the which also you Are called in one Body.
this blessed Communion being a sacred seale not onely of the vnion which wee haue with our Head by faith, but also of our coniunction with the other members of the body by loue.
this blessed Communion being a sacred seal not only of the Union which we have with our Head by faith, but also of our conjunction with the other members of the body by love.
For that is the second vse which Saint Paul teacheth vs to make hereof, in 1. Cor. 12.26. which he further amplifieth in the verse next following, by the mutuall sympathy and fellow-feeling which the members of the same body haue one with another.
For that is the second use which Saint Paul Teaches us to make hereof, in 1. Cor. 12.26. which he further amplifieth in the verse next following, by the mutual Sympathy and fellow-feeling which the members of the same body have one with Another.
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so wee should haue one another in our hearts, NONLATINALPHABET, to die and liue together. And hereupon is that exhortation in the 13. to the Hebrewes grounded:
so we should have one Another in our hearts,, to die and live together. And hereupon is that exhortation in the 13. to the Hebrews grounded:
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We know the Woe that is pronounced against such as are at ease in Sion, and are not grieued for the affliction of Ioseph: with the iudgement following.
We know the Woe that is pronounced against such as Are At ease in Sion, and Are not grieved for the affliction of Ioseph: with the judgement following.
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your forwardnesse herein hath preuented mee, and in stead of petitioning (for which I had prepared my selfe) hath ministred vnto mee matter of thankesgiuing.
your forwardness herein hath prevented me, and in stead of petitioning (for which I had prepared my self) hath ministered unto me matter of thanksgiving.
The season of the yeere is approching, wherein Kings goe forth to battell: the present supply and offer of your Subsidie was done in a time most seasonable:
The season of the year is approaching, wherein Kings go forth to battle: the present supply and offer of your Subsidy was done in a time most seasonable:
being so much also the more acceptable, as it was granted not grudgingly, or of necessity, but freely, and with a willing minde. God loueth a cheerefull giuer:
being so much also the more acceptable, as it was granted not grudgingly, or of necessity, but freely, and with a willing mind. God loves a cheerful giver:
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And thus being by your goodnesse so happily abridged of that which I intended further to haue vrged from the coniunction which we haue with the Body: I passe now vnto the second part of the Communion of Saints, which consisteth in the vnion which we all haue with one Head. For Christ our Head is the maine foundation of this heauenly vnion.
And thus being by your Goodness so happily abridged of that which I intended further to have urged from the conjunction which we have with the Body: I pass now unto the second part of the Communion of Saints, which Consisteth in the Union which we all have with one Head. For christ our Head is the main Foundation of this heavenly Union.
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and in him are we builded together for an habitation of God through the Spirit, Ephes. 2.21, 22. Of our selues wee are but lost sheepe, scattered and wandring vpon euery Mountaine.
and in him Are we built together for an habitation of God through the Spirit, Ephesians 2.21, 22. Of our selves we Are but lost sheep, scattered and wandering upon every Mountain.
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And this is it which we finde so oft repeated by Saint Paul: We being many, are one body in Christ, Rom. 12.5. Ye are all one in Christ Iesus, Gal. 3.28.
And this is it which we find so oft repeated by Saint Paul: We being many, Are one body in christ, Rom. 12.5. You Are all one in christ Iesus, Gal. 3.28.
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For as Saint Peter, saying that Baptisme doth saue vs, vnderstandeth thereby both the outward part of that Sacrament, (for he expressely calleth it a figure ) and more than that too (as appeareth by the explication presently adioyned:
For as Saint Peter, saying that Baptism does save us, understandeth thereby both the outward part of that Sacrament, (for he expressly calls it a figure) and more than that too (as appears by the explication presently adjoined:
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so Saint Paul heere making the reason of our vnion to bee our partaking all of this one bread, hath not so much respect vnto the externall bread in the Sacrament (though he exclude not that neither) as vnto the true and heauenly Bread figured thereby;
so Saint Paul Here making the reason of our Union to be our partaking all of this one bred, hath not so much respect unto the external bred in the Sacrament (though he exclude not that neither) as unto the true and heavenly Bred figured thereby;
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It is a lamentable thing to behold, how this holy Sacrament, which was ordained by Christ to be a bond whereby wee should be knit together in vnity, is by Satans malice,
It is a lamentable thing to behold, how this holy Sacrament, which was ordained by christ to be a bound whereby we should be knit together in unity, is by Satan malice,
And for as much as these mischiefes haue proceeded from the inconsiderate confounding of those things which in their owne nature are as different as may be:
And for as much as these mischiefs have proceeded from the inconsiderate confounding of those things which in their own nature Are as different as may be:
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for the cleerer distinguishing of matters, we are in the first place to consider, that a Sacrament taken in his full extent, comprehendeth two things in it:
for the clearer distinguishing of matters, we Are in the First place to Consider, that a Sacrament taken in his full extent, comprehendeth two things in it:
that which is outward and visible, which the Schooles call properly Sacramentum, (in a more strict acception of the word:) and that which is inward and inuisible, which they tearme rem Sacramenti, the principall thing exhibited in the Sacrament.
that which is outward and visible, which the Schools call properly Sacramentum, (in a more strict acception of the word:) and that which is inward and invisible, which they term remembering Sacrament, the principal thing exhibited in the Sacrament.
Thus in the Lords Supper, the outward thing which we see with our eyes, is bread and wine, the inward thing which wee apprehend by faith is, the body and blood of Christ:
Thus in the lords Supper, the outward thing which we see with our eyes, is bred and wine, the inward thing which we apprehend by faith is, the body and blood of christ:
we may obserue out of the Scripture, which saith, that Abraham receiued the signe of Circumcision, a seale of the righteousnesse of the faith which hee had being vncircumcised ;
we may observe out of the Scripture, which Says, that Abraham received the Signen of Circumcision, a seal of the righteousness of the faith which he had being uncircumcised;
This cup is the new Testament, or, the new Couenant, saith our Sauiour in the institution of the holy Supper, Luk. 22.20. This is my Couenant, saith God in the institution of Circumcision in the old Testament, Gen. 17.10. but how it was his Couenant, hee explaneth in the verse immediatly following:
This cup is the new Testament, or, the new Covenant, Says our Saviour in the Institution of the holy Supper, Luk. 22.20. This is my Covenant, Says God in the Institution of Circumcision in the old Testament, Gen. 17.10. but how it was his Covenant, he Explaineth in the verse immediately following:
and thereupon in the speech of the Scripture nothing is more ordinary, then by the terme of Word to note a thing. We reade in the fourth of the first of Samuel, that the Philistims were afraid and said, God is come into the Campe, vers. 7. when the Israelites brought thither the Arke of the Couenant of the Lord of hosts, which dwelleth betweene the Cherubims, vers. 4. and yet was that no other but this relatiue kinde of presence wherof now we speake:
and thereupon in the speech of the Scripture nothing is more ordinary, then by the term of Word to note a thing. We read in the fourth of the First of Samuel, that the philistines were afraid and said, God is come into the Camp, vers. 7. when the Israelites brought thither the Ark of the Covenant of the Lord of hosts, which dwells between the Cherubims, vers. 4. and yet was that no other but this relative kind of presence whereof now we speak:
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in respect whereof also the shewbread is in the Hebrew named NONLATINALPHABET the bread of faces, or, the presence bread. Wee see with vs, the roome wherein the Kings c•aire,
in respect whereof also the shewbread is in the Hebrew nam the bred of faces, or, the presence bred. we see with us, the room wherein the Kings c•aire,
so heere, hee that eateth the bread, and drinketh the cup of the Lord vnworthily, is accounted guilty of offering indignity to the body and blood of the Lord.
so Here, he that Eateth the bred, and Drinketh the cup of the Lord unworthily, is accounted guilty of offering indignity to the body and blood of the Lord.
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It is othervvise vvith him that hath the Kings great Seale for the confirmation of the title that hee hath vnto all the lands and liuelihood which he doth inioy.
It is otherwise with him that hath the Kings great Seal for the confirmation of the title that he hath unto all the Lands and livelihood which he does enjoy.
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And as heere, the waxe that is affixed to those letters Patents, howsoeuer for substance it bee the very same with that which is to be found euery where,
And as Here, the wax that is affixed to those letters Patents, howsoever for substance it be the very same with that which is to be found every where,
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but in respect of the sacred vse whereunto they are consecrated, such a change is made, that now they differ as much from common bread and wine, as heauen from earth.
but in respect of the sacred use whereunto they Are consecrated, such a change is made, that now they differ as much from Common bred and wine, as heaven from earth.
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vnlesse he first doe receiue the substance of those creatures: so neither can any participate in the benefits arising from Christ to his spirituall reliefe,
unless he First do receive the substance of those creatures: so neither can any participate in the benefits arising from christ to his spiritual relief,
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so if we doe heare his voyce, and not harden our hearts by vnbeliefe, wee are indeed made partakers of Christ. This is that great mystery (for so the Apostle termeth it) of our vnion with Christ, whereby we are made members of his body, of his flesh, and of his bones:
so if we do hear his voice, and not harden our hearts by unbelief, we Are indeed made partakers of christ. This is that great mystery (for so the Apostle termeth it) of our Union with christ, whereby we Are made members of his body, of his Flesh, and of his bones:
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Where if any man shall demand, (that I may now come vnto the second poynt of our inquiry) How can this man giue vs his flesh to eate? He must beware that he come not pre-occupied with such dull conceits as they were possessed withall, who moued that question there;
Where if any man shall demand, (that I may now come unto the second point of our inquiry) How can this man give us his Flesh to eat? He must beware that he come not preoccupied with such dull conceits as they were possessed withal, who moved that question there;
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hee must not thinke that we cannot truly feed on Christ, vnlesse we receiue him within our iawes: (for that is as grosse an imagination as that of Nicodemus, who could not conceiue how a man could bee borne againe, vnlesse he should enter the second time into his mothers wombe :) but must consider that the eating and drinking which our Sauiour speaketh of, must be answerable to the hungring and thirsting, for the quenching whereof this heauenly Banquet is prouided.
he must not think that we cannot truly feed on christ, unless we receive him within our Jaws: (for that is as gross an imagination as that of Nicodemus, who could not conceive how a man could be born again, unless he should enter the second time into his mother's womb:) but must Consider that the eating and drinking which our Saviour speaks of, must be answerable to the hungering and thirsting, for the quenching whereof this heavenly Banquet is provided.
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But that manner of feeding on this flesh, which Christ himselfe commendeth vnto vs, is of such profit, that it preserueth the eater from death, and maketh him to liue for euer.
But that manner of feeding on this Flesh, which christ himself commends unto us, is of such profit, that it Preserveth the eater from death, and makes him to live for ever.
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and wee are vpon earth? I answere, that if the manner of this coniunction were carnall and corporall, it would bee indeed necessary that the things conioyned should bee admitted to bee in the same place:
and we Are upon earth? I answer, that if the manner of this conjunction were carnal and corporal, it would be indeed necessary that the things conjoined should be admitted to be in the same place:
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but it being altogether spirituall and supernaturall, no locall presence, no physicall nor mathematicall continuity or contiguity is any way requisite thereunto.
but it being altogether spiritual and supernatural, no local presence, no physical nor mathematical continuity or contiguity is any Way requisite thereunto.
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It is sufficient for the making of a reall vnion in this kinde, that Christ and we (though neuer so farre distant in place each from other) bee knit together by those spirituall ligatures, which are intimated vnto vs in the words alledged out of the sixth of Iohn: to wit, the quickening Spirit descending downeward from the Head, to be in vs a fountaine of supernaturall life;
It is sufficient for the making of a real Union in this kind, that christ and we (though never so Far distant in place each from other) be knit together by those spiritual ligatures, which Are intimated unto us in the words alleged out of the sixth of John: to wit, the quickening Spirit descending downward from the Head, to be in us a fountain of supernatural life;
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and a liuely faith (wrought by the same Spirit) ascending from vs vpward, to lay fast hold vpon him, who hauing by himselfe purged our sinnes, sitteth on the right hand of the Maiesty on high.
and a lively faith (wrought by the same Spirit) ascending from us upward, to lay fast hold upon him, who having by himself purged our Sins, Sitteth on the right hand of the Majesty on high.
that Christ, the second Adam, was made a quickening spirit: and that he quickeneth whom he will: that vnto him God hath giuen the Spirit without measure:
that christ, the second Adam, was made a quickening Spirit: and that he Quickeneth whom he will: that unto him God hath given the Spirit without measure:
that the selfe-same Spirit which is in him, as in the Head, is so deriued from him into euery one of his true members, that thereby they are animated and quickened to a spirituall life.
that the selfsame Spirit which is in him, as in the Head, is so derived from him into every one of his true members, that thereby they Are animated and quickened to a spiritual life.
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Hee that should behold such a vision as this, would easily conclude by yt which he saw, that some inuisible bands there were by which these wheeles and liuing creatures were ioyned together, howsoeuer none did outwardly appeare vnto the eye:
He that should behold such a vision as this, would Easily conclude by that which he saw, that Some invisible bans there were by which these wheels and living creatures were joined together, howsoever none did outwardly appear unto the eye:
that the spirit of the liuing creature was in the wheeles, Ezek. 1.21. From whence wee may inferre, that things may truly be conioyned together, though the manner of the coniunction bee not corporall:
that the Spirit of the living creature was in the wheels, Ezekiel 1.21. From whence we may infer, that things may truly be conjoined together, though the manner of the conjunction be not corporal:
that the formall reason of the vnion of the members consisteth not in the continuity of the parts (though that also be requisite to the vnity of a naturall body:) but in the animation thereof by one and the same spirit.
that the formal reason of the Union of the members Consisteth not in the continuity of the parts (though that also be requisite to the unity of a natural body:) but in the animation thereof by one and the same Spirit.
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no sooner could that head thinke of mouing one of the toes, but instantly the thing would be done, without any impediment giuen by that huge distance of the one from the other.
no sooner could that head think of moving one of the toes, but instantly the thing would be done, without any impediment given by that huge distance of the one from the other.
by the vitall influence whereof from him, as from the Head, the whole body is fitly ioyned together, and compacted by that which euery ioynt supplieth, according to the effectuall working in the measure of euery part.
by the vital influence whereof from him, as from the Head, the Whole body is fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part.
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So also, while we are in this world, the righteousnesse of God is reuealed vnto vs from faith to faith, that is, from one degree and measure of it to another:
So also, while we Are in this world, the righteousness of God is revealed unto us from faith to faith, that is, from one degree and measure of it to Another:
and consequently, we must still labour to perfect that which is lacking in our faith, and euermore pray with the Apostles, Lord increase our faith. As wee haue therefore receiued Christ Iesus the Lord, so must wee walke in him; rooted and built vp in him, and stablished in the faith:
and consequently, we must still labour to perfect that which is lacking in our faith, and evermore pray with the Apostles, Lord increase our faith. As we have Therefore received christ Iesus the Lord, so must we walk in him; rooted and built up in him, and established in the faith:
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that wee may grow vp into him in all things, which is the Head. And to this end God hath ordained publike officers in his Church, for the perfecting of the Saints for the worke of the ministery,
that we may grow up into him in all things, which is the Head. And to this end God hath ordained public Officers in his Church, for the perfecting of the Saints for the work of the Ministry,
and as growne men too, wee must desire to be fed at the Lords Table, that by the strength of that spirituall repast we may be inabled to doe the Lords worke,
and as grown men too, we must desire to be fed At the lords Table, that by the strength of that spiritual repast we may be enabled to do the lords work,
For so we should prooue our selues to be no wiser than Naaman the Syrian was, who hauing receiued direction from the man of God, that he should wash in Iordan seuen times, to be cleansed of his Leprosie;
For so we should prove our selves to be no Wiser than Naaman the Syrian was, who having received direction from the man of God, that he should wash in Iordan seuen times, to be cleansed of his Leprosy;
and be cleane? But as his seruāts did soberly aduise him then, If the Prophet had bid thee doe some great thing, wouldest thou not haue done it? How much rather then,
and be clean? But as his Servants did soberly advise him then, If the Prophet had bid thee doe Some great thing, Wouldst thou not have done it? How much rather then,
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True it is indeed, these outward creatures haue no naturall power in them to effect so great a worke as this is, no more then the water of Iordan had to recouer the Leper:
True it is indeed, these outward creatures have no natural power in them to Effect so great a work as this is, no more then the water of Iordan had to recover the Leper:
and God hath been pleased in the dispensation both of the Word and of the Sacraments so to ordaine it, that these heauenly treasures should bee presented vnto vs in earthen vessels, that the excellency of the power might be of God.
and God hath been pleased in the Dispensation both of the Word and of the Sacraments so to ordain it, that these heavenly treasures should be presented unto us in earthen vessels, that the excellency of the power might be of God.
but for the liuing) and come worthily, the Cup of blessing which he blesseth, will be vnto vs the communion of the blood of Christ, and the bread which hee breaketh, the communion of the body of Christ:
but for the living) and come worthily, the Cup of blessing which he Blesses, will be unto us the communion of the blood of christ, and the bred which he breaks, the communion of the body of christ:
the Lord doth grant vs, according to the riches of his glory, to bee strengthened with might by his Spirit in the inner man, that we may bee filled with all the fulnesse of God.
the Lord does grant us, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that we may be filled with all the fullness of God.
for as much as by one Spirit, (as before we haue heard from the Apostle) wee haue been all baptized into one body, and haue been all made to drinke into one Spirit.
for as much as by one Spirit, (as before we have herd from the Apostle) we have been all baptised into one body, and have been all made to drink into one Spirit.
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And thus haue I finished the first part of my taske, my Congregatio homogeneorum, (as I call it) the knitting together of those that appertaine to the same body, both with their fellovv-members, and vvith their Head:
And thus have I finished the First part of my task, my Congregation homogeneorum, (as I call it) the knitting together of those that appertain to the same body, both with their fellovv-members, and with their Head:
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vvhich is the thing laid dovvne in the expresse vvords of my Text. It remaineth novv that I proceed to the Apostles application hereof vnto the argument hee hath in hand, vvhich is Segregatio heterogeneorum, a disseuering of those that bee not of the same communion;
which is the thing laid down in the express words of my Text. It remains now that I proceed to the Apostles application hereof unto the argument he hath in hand, which is Segregation heterogeneorum, a dissevering of those that be not of the same communion;
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For that this is the maine scope at vvhich S. Paul aimeth in his treating here of the Sacrament, is euident both by that vvhich goeth before in the 19. vers.
For that this is the main scope At which S. Paul aimeth in his treating Here of the Sacrament, is evident both by that which Goes before in the 19. vers.
considering the nature of this hainous sinne of Idolatry is such, that it can no wayes stand with the fellowship which a Christian man ought to haue, both with the Head,
considering the nature of this heinous sin of Idolatry is such, that it can not ways stand with the fellowship which a Christian man ought to have, both with the Head,
Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seene, vainely puft vp by his fleshly minde:
Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind:
In which words the Apostle sheweth vnto vs, that such as vnder pretence of humility were drawne to the worshipping of Angels, did not hold the Head, and consequently could not retaine communion with the body, which receiueth his whole growth from thence.
In which words the Apostle shows unto us, that such as under pretence of humility were drawn to the worshipping of Angels, did not hold the Head, and consequently could not retain communion with the body, which receiveth his Whole growth from thence.
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Answerably whereunto the Fathers assembled out of diuers prouinces of Asia in the Synode held at Laodicea, (not farre from the Colossians) did solemnely conclude, that Christians ought not to forsake the Church of God,
Answerably whereunto the Father's assembled out of diverse Provinces of Asia in the Synod held At Laodicea, (not Far from the colossians) did solemnly conclude, that Christians ought not to forsake the Church of God,
and goe and inuocate Angels, and pronounced an anathema against any that should bee found to doe so, because (say they) he hath forsaken our Lord Iesus Christ, the Sonne of God, and giuen himselfe to Idolatry:
and go and invocate Angels, and pronounced an anathema against any that should be found to do so, Because (say they) he hath forsaken our Lord Iesus christ, the Son of God, and given himself to Idolatry:
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For the further vnderstanding of this particular, it will not be amisse to consider what Theodoret, a famous Bishop of the ancient Church, hath written of this matter in his Commentary vpon the second to the Colossians, They that defended the Law (saith he) induced thē also to worship the Angels, saying that the Law was giuen by them.
For the further understanding of this particular, it will not be amiss to Consider what Theodoret, a famous Bishop of the ancient Church, hath written of this matter in his Commentary upon the second to the colossians, They that defended the Law (Says he) induced them also to worship the Angels, saying that the Law was given by them.
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And euen to this day among them and their borderers, there are Oratories of Saint Michael to be seene. This therefore did they counsell should be done, vsing humility,
And even to this day among them and their borderers, there Are Oratories of Saint Michael to be seen. This Therefore did they counsel should be done, using humility,
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and saying, that the God of all was inuisible, and inaccessible, and incomprehensible; and that it was fit men should get Gods fauour by the meanes of Angels.
and saying, that the God of all was invisible, and inaccessible, and incomprehensible; and that it was fit men should get God's favour by the means of Angels.
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Thus farre Theodoret, whom Cardinall Baronius discerning to come somwhat close vnto him, and to touch the Idolatry of the Popish crue a little to the quicke, leaueth the poore shifts wherewith his companions labour to obscure the light of this testimony,
Thus Far Theodoret, whom Cardinal Baronius discerning to come somewhat close unto him, and to touch the Idolatry of the Popish crew a little to the quick, Leaveth the poor shifts wherewith his Sodales labour to Obscure the Light of this testimony,
and that those Oratories of Saint Michael were erected anciently by Catholicks, and not by those Hereticks which were condemned in the Councell of Laodicea, as he mistooke the matter.
and that those Oratories of Saint Michael were erected anciently by Catholics, and not by those Heretics which were condemned in the Council of Laodicea, as he mistook the matter.
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As if any wise man would bee perswaded vpon his bare word, that the memory of things done in Asia so long since, should be more fresh in Rome at this day,
As if any wise man would be persuaded upon his bore word, that the memory of things done in Asia so long since, should be more fresh in Room At this day,
who would make vs beleeue, that the place in the nineteenth of the Reuelation, where the Angell saith to Saint Iohn that would haue worshipped him, See thou doe it not, I am thy fellow-seruant, Worship God ; maketh for them;
who would make us believe, that the place in the nineteenth of the Revelation, where the Angel Says to Saint John that would have worshipped him, See thou do it not, I am thy Fellow servant, Worship God; makes for them;
whether Angels were to bee adored or no? And as for inuocation of them, he telleth vs, that Saint Iacob plainly prayed vnto an Angell, in the 48. of Genesis,
whither Angels were to be adored or no? And as for invocation of them, he Telleth us, that Saint Iacob plainly prayed unto an Angel, in the 48. of Genesis,
Neither let vs commit fornication, as some of them committed. As well then might one pleade, that Iewish or Heathenish fornication were here onely reprehended, as Iewish or Heathenish Idolatry.
Neither let us commit fornication, as Some of them committed. As well then might one plead, that Jewish or Heathenish fornication were Here only reprehended, as Jewish or Heathenish Idolatry.
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what shall we say of the Iewish Idolaters, (of whom the Apostle here speaketh) who erected the golden Calfe in the Wildernesse? Can wee thinke ye they were all so senselesse,
what shall we say of the Jewish Idolaters, (of whom the Apostle Here speaks) who erected the golden Calf in the Wilderness? Can we think you they were all so senseless,
as to imagine that the Calfe, which they knew was not at all in rerum naturâ, and had no being at that time when they came out of Egypt, should yet be that God which brought them vp out of the land of Egypt? And for the Heathen:
as to imagine that the Calf, which they knew was not At all in rerum naturâ, and had no being At that time when they Come out of Egypt, should yet be that God which brought them up out of the land of Egypt? And for the Heathen:
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did the Romans and Grecians, when they dedicated in seuerall places an hundred Images (for example) to the honour of Iupiter, the king of all their gods, think that thereby they had made an hundred Iupiters? or when their blocks were so old, that they had need to haue new placed in their stead;
did the Roman and Greeks, when they dedicated in several places an hundred Images (for Exampl) to the honour of Iupiter, the King of all their God's, think that thereby they had made an hundred Iupiters? or when their blocks were so old, that they had need to have new placed in their stead;
and wee shall finde that the Heathen nations did not change their gods, (Ierem. 2.10, 11.) Nay, what doe we meet with, more vsually in the writings of the Fathers,
and we shall find that the Heathen Nations did not change their God's, (Jeremiah 2.10, 11.) Nay, what do we meet with, more usually in the writings of the Father's,
But admit they did not account the Image it selfe to be God, (will the Papist further say;) yet were those images set vp to represent either things that had no being, or diuels, or false gods;
But admit they did not account the Image it self to be God, (will the Papist further say;) yet were those Images Set up to represent either things that had no being, or Devils, or false God's;
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yet I deny that all of them were such, and confidently doe auouch, that Idolatry is committed by yeelding adoration to an Image of the true God himselfe.
yet I deny that all of them were such, and confidently do avouch, that Idolatry is committed by yielding adoration to an Image of the true God himself.
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as also the Athenians superstitious worship of the Vnknowne God, Act. 17.23. if, as the common vse of Idolaters was, they added an Image to their Altar:) I will content my selfe with these two places of Scripture;
as also the Athenians superstitious worship of the Unknown God, Act. 17.23. if, as the Common use of Idolaters was, they added an Image to their Altar:) I will content my self with these two places of Scripture;
Whereby it is euident, that the Idolatry condemned in the wisest of the Heathen, was the adoring of the inuisible God, whom they acknowledged to be the Creator of all things, in visible Images fashioned to the similitude of men and beasts.
Whereby it is evident, that the Idolatry condemned in the Wisest of the Heathen, was the adoring of the invisible God, whom they acknowledged to be the Creator of all things, in visible Images fashioned to the similitude of men and beasts.
yee heard the voyce of the Words, but saw no similitude, onely yee heard a voyce, verse 12. And what doth he inferre vpon this? Take yee therefore good heed vnto your selues, (saith he in the 15. vers.) for ye saw no manner of similitude on the day that the Lord spake vnto you in Horeb, out of the midst of the fire.
ye herd the voice of the Words, but saw no similitude, only ye herd a voice, verse 12. And what does he infer upon this? Take ye Therefore good heed unto your selves, (Says he in the 15. vers.) for you saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire.
Left yee corrupt your selues, and make you a grauen image, the similitude of any figure, the likenesse of male or female, the likenes of any beast that is on the earth, the likenes of any winged fowle that flieth in the aire, the likenesse of any thing that creepeth on the ground, the likenes of any fish that is in the waters beneath the earth. Where we may obserue:
Left ye corrupt your selves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flies in the air, the likeness of any thing that creeps on the ground, the likeness of any Fish that is in the waters beneath the earth. Where we may observe:
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first, that God in the deliuery of the Law did purposely vse a voyce onely; because that such a creature as that, was not to be expressed by visible lineaments.
First, that God in the delivery of the Law did purposely use a voice only; Because that such a creature as that, was not to be expressed by visible lineaments.
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Secondly, that when he vttered the words of the second Commandement in mount Sinai, and forbad the making of the likenes of any thing that is in Heauen aboue,
Secondly, that when he uttered the words of the second Commandment in mount Sinai, and forbade the making of the likeness of any thing that is in Heaven above,
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or to false gods, but also as they haue relation to himselfe (the true God, who was then speaking vnto them in the Mount) did come within the compasse of the Idolatry which was condemned in that Commandement.
or to false God's, but also as they have Relation to himself (the true God, who was then speaking unto them in the Mount) did come within the compass of the Idolatry which was condemned in that Commandment.
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the highest point whereof, which they call Latreia, and acknowledge to be due onely vnto God, they would be loth wee should thinke that they did communicate to any of their Images.
the highest point whereof, which they call Latreia, and acknowledge to be due only unto God, they would be loath we should think that they did communicate to any of their Images.
Secondly, that it is the receiued doctrine of Popish diuines, that the Image should be honored with the same worship, wherewith that thing is worshipped whose Image it is:
Secondly, that it is the received Doctrine of Popish Divines, that the Image should be honoured with the same worship, wherewith that thing is worshipped whose Image it is:
Thirdly, that in the Roman Pontificall published by the authority of Clement the VIII. (to omit other testimonies in this kinde) it is concluded, that the Crosse of the Popes Legate shal haue the right hand, vpon this very reason, quia debetur ei latria, because the worship proper to God is due to it.
Thirdly, that in the Roman Pontifical published by the Authority of Clement the VIII. (to omit other testimonies in this kind) it is concluded, that the Cross of the Popes Legate shall have the right hand, upon this very reason, quia debetur ei latria, Because the worship proper to God is due to it.
Now whether they commit Idolatry, who communicate vnto a senselesse thing, that worship which they themselues confesse to be due vnto God alone: let all the world iudge.
Now whither they commit Idolatry, who communicate unto a senseless thing, that worship which they themselves confess to be due unto God alone: let all the world judge.
Their Iesuite Gregorius de Valentia will tell them for their comfort, that it is no absurdity to thinke that Saint Peter, when he deterreth the faithfull by name ab illicitis Idolorum cultibus (NONLATINALPHABET Saint Peter calleth them, that is, abominable Idolatries ) doth insinuate therby, that some worship of Images is lawfull.
Their Iesuite Gregorius de Valentia will tell them for their Comfort, that it is no absurdity to think that Saint Peter, when he deterreth the faithful by name ab illicitis Idolorum cultibus (Saint Peter calls them, that is, abominable Idolatries) does insinuate thereby, that Some worship of Images is lawful.
Iohn Monceye the Frenchman in his Aaron Purgatus (dedicated to the late Pope Paul the fifth) and in his twenty questions propounded to Visorius, stretcheth yet a straine higher.
John Monceye the Frenchman in his Aaron Purgatus (dedicated to the late Pope Paul the fifth) and in his twenty questions propounded to Visorius, Stretcheth yet a strain higher.
wee see that the masters of that Church doe in the Seruice books and Catechismes, which come vnto the hāds of the vulgar, generally leaue out the words of the second Commandement that make against the adoration of Images:
we see that the Masters of that Church do in the Service books and Catechisms, which come unto the hands of the Vulgar, generally leave out the words of the second Commandment that make against the adoration of Images:
Nay, Vasquez the Iesuite doth boldly acknowledge, that it plainely appeareth by comparing the words of this Commandement, with the place which hath beene alledged out of the 4. of Deuteronomy;
Nay, Vasquez the Iesuite does boldly acknowledge, that it plainly appears by comparing the words of this Commandment, with the place which hath been alleged out of the 4. of Deuteronomy;
And as if it had not beene enough for him to match the Scribes and Pharises in impiety, who made the Commandement of God of none effect, that they might keepe their owne tradition:
And as if it had not been enough for him to match the Scribes and Pharisees in impiety, who made the Commandment of God of none Effect, that they might keep their own tradition:
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that he might fulfill the measure of his fathers, and shew himselfe to be a true childe of her who beareth the name of being the mother of harlots and abominations of the earth ;
that he might fulfil the measure of his Father's, and show himself to be a true child of her who bears the name of being the mother of harlots and abominations of the earth;
We heard hovv this blessed Sacrament, vvhich is here propounded by the Apostle, as a bond to vnite Christians together in one body, hath beene made the apple of strife,
We herd how this blessed Sacrament, which is Here propounded by the Apostle, as a bound to unite Christians together in one body, hath been made the apple of strife,
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we may now obserue againe, that the same holy Sacrament, which by the same Apostle is here brought in as a principall inducement to make men flee from Idolatry, is by our Aduersaries made the obiect of the grossest Idolatry that euer hath been practised by any.
we may now observe again, that the same holy Sacrament, which by the same Apostle is Here brought in as a principal inducement to make men flee from Idolatry, is by our Adversaries made the Object of the Grossest Idolatry that ever hath been practised by any.
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For their constant doctrine is, that in worshipping the Sacrament they should giue vnto it, latriae cultum qui vero Deo debetur, (as the Councell of Trent hath determined,) that kinde of seruice which is due to the true God ;
For their constant Doctrine is, that in worshipping the Sacrament they should give unto it, Idolatry cultum qui vero God debetur, (as the Council of Trent hath determined,) that kind of service which is due to the true God;
Now if the conceite which these men haue concerning the Sacrament should proue to bee false (as indeed we know it to be most absurd and monstrous) their owne Iesuite Coster doth freely confesse, that they should be in such an error and Idolatry, qualis in orbe terrarum nunquam vel visus vel auditus fuit,
Now if the conceit which these men have Concerning the Sacrament should prove to be false (as indeed we know it to be most absurd and monstrous) their own Iesuite Coster does freely confess, that they should be in such an error and Idolatry, qualis in orbe terrarum Never vel visus vel auditus fuit,
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We therefore who are verily perswaded that the Papists doe thus, must of force (if we follow their Iesuites direction) iudge them to be the most intolerable Idolaters that euer were.
We Therefore who Are verily persuaded that the Papists do thus, must of force (if we follow their Iesuites direction) judge them to be the most intolerable Idolaters that ever were.
Nay, according to their owne principles, how is it possible that any of themselues should certainly know, that the host which they worship should be any other thing but bread? seeing the change doth wholy depend vpon consecration duly made, (as Sanders speaketh) and that dependeth vpon the intention of the Priest, which no man but himselfe can haue notice of Bellarmine, disputing against Ambrosius Catharinus, one of his owne brethren, that a man hath no certaine knowledge of his owne iustification, can take aduantage of this,
Nay, according to their own principles, how is it possible that any of themselves should Certainly know, that the host which they worship should be any other thing but bred? seeing the change does wholly depend upon consecration duly made, (as Sanders speaks) and that dependeth upon the intention of the Priest, which no man but himself can have notice of Bellarmine, disputing against Ambrosius Catharinus, one of his own brothers, that a man hath no certain knowledge of his own justification, can take advantage of this,
Admit the Priests intention stood right at the time of consecration, yet if he that baptized him failed in his intention when he administred that Sacrament, he remaineth still vnbaptized,
Admit the Priests intention stood right At the time of consecration, yet if he that baptised him failed in his intention when he administered that Sacrament, he remains still unbaptized,
if either the Bishop that conferred vpon him the Sacrament of Orders, (for so they hold it to be) or those that baptized or ordained that Bishop, missed their right intention;
if either the Bishop that conferred upon him the Sacrament of Order, (for so they hold it to be) or those that baptised or ordained that Bishop, missed their right intention;
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which while they take to be their God, we must still account them guilty of spirituall fornication, and such fornication, as is not so much as named amongst the Gentiles.
which while they take to be their God, we must still account them guilty of spiritual fornication, and such fornication, as is not so much as nam among the Gentiles.
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These then being the Idolaters with whom we haue to deale, let vs learne first how dangerous a thing it is to communicate with them in their false worship.
These then being the Idolaters with whom we have to deal, let us Learn First how dangerous a thing it is to communicate with them in their false worship.
lest by suffering God to be dishonoured in so high a manner, when wee may by our calling hinder it, wee make our selues partakers of other mens sinnes.
lest by suffering God to be dishonoured in so high a manner, when we may by our calling hinder it, we make our selves partakers of other men's Sins.
yet wee know what iudgement fell vpon him, because his sonnes made themselues vile, and he frowned not vpon them, (that is, restrained them not;) which God doth interpret to be a kinde of Idolatry, in honouring of his sonnes aboue him.
yet we know what judgement fell upon him, Because his Sons made themselves vile, and he frowned not upon them, (that is, restrained them not;) which God does interpret to be a kind of Idolatry, in honouring of his Sons above him.
because she had there, them that held the doctrine of Balaam, who taught Balac to cast a stumbling blocke before the children of Israel, to eate things sacrificed vnto Idols, and to commit fornication.
Because she had there, them that held the Doctrine of balaam, who taught Balaam to cast a stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication.
In the second of Iudges God telleth the childrē of Israel, what mischiefe should come vnto them by tolerating the Canaanitish Idolaters in their Land. They shall be thornes in your sides, (saith he) and their gods shall be a snare vnto you.
In the second of Judges God Telleth the children of Israel, what mischief should come unto them by tolerating the Canaanitish Idolaters in their Land. They shall be thorns in your sides, (Says he) and their God's shall be a snare unto you.
As therefore for the preuenting of the one, he would not haue a common harlot tolerated in Israel, Lest the Land should fall to whoredome and become full of wickednesse:
As Therefore for the preventing of the one, he would not have a Common harlot tolerated in Israel, Lest the Land should fallen to whoredom and become full of wickedness:
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so for the keeping out of the other, he would haue prouocations taken away, and all occasions whereby a man might be tempted to commit so vile a sinne.
so for the keeping out of the other, he would have provocations taken away, and all occasions whereby a man might be tempted to commit so vile a sin.
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because this kinde of Idolatry is not brought in with an open shew of impiety, (as that of the Pagans) but is a mystery of iniquity, a wickednesse couered with the vaile of piety;
Because this kind of Idolatry is not brought in with an open show of impiety, (as that of the Pagans) but is a mystery of iniquity, a wickedness covered with the veil of piety;
and presenteth also her abominations vnto her followers in a cup of gold. If we looke to outward perill, we are like to find these men, not thornes in our sides to vexe vs,
and presents also her abominations unto her followers in a cup of gold. If we look to outward peril, we Are like to find these men, not thorns in our sides to vex us,
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For compassing whereof, there is no trechery, nor rebellion, nor murther, nor desperate course whatsoeuer, that (without all remorse of conscience) they dare not aduenture vpon.
For compassing whereof, there is no treachery, nor rebellion, nor murder, nor desperate course whatsoever, that (without all remorse of conscience) they Dare not adventure upon.
that those Bishops deserue no blame, and ought to suffer no enuie, who roll euery stone, (yea and rather then faile, would blow vp stones too) that they may not liue vnder an hereticall Prince.
that those Bishops deserve no blame, and ought to suffer no envy, who roll every stone, (yea and rather then fail, would blow up stones too) that they may not live under an heretical Prince.
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For the People, Dominicus Bannes, a Dominican Friar, resolues, that they need not, in this case, expect any sentencing of the matter by Pope, or other;
For the People, Dominicus Banns, a Dominican Friar, resolves, that they need not, in this case, expect any sentencing of the matter by Pope, or other;
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but when the knowledge of the fault is euident, subiects may lawfully (if so be they haue sufficient strength) exempt themselues from subiection to their Princes,
but when the knowledge of the fault is evident, Subjects may lawfully (if so be they have sufficient strength) exempt themselves from subjection to their Princes,
he putteth vs in minde, that the faithfull (the Papists he meaneth) of England are to bee excused hereby, who doe not exempt themselues from the power of their superiours, nor make warre against them.
he putteth us in mind, that the faithful (the Papists he means) of England Are to be excused hereby, who do not exempt themselves from the power of their superiors, nor make war against them.
Lastly, for priuate persons, wee may reade in Suarez, that an hereticall King, after sentence giuen against him, is absolutely depriued of his Kingdome,
Lastly, for private Persons, we may read in Suarez, that an heretical King, After sentence given against him, is absolutely deprived of his Kingdom,
which we leaue to be considered of by Fitzherbert, who (to proue that Squires intention of poysoning Queene Elizabeth in this manner, was but a meere fiction) would perswade vs that it is not agreeable to the grounds of nature and reason, that any such thing should be.
which we leave to be considered of by Fitzherbert, who (to prove that Squires intention of poisoning Queen Elizabeth in this manner, was but a mere fiction) would persuade us that it is not agreeable to the grounds of nature and reason, that any such thing should be.
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Thus we see what pestilent doctrine is daily broched by these incendiaries of the world: which, what pernicious effects it hath produced, I need not goe farre to exemplifie;
Thus we see what pestilent Doctrine is daily broached by these incendiaries of the world: which, what pernicious effects it hath produced, I need not go Far to exemplify;
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In the former, we may obserue their deadly malice toward Gods Anoynted, which they sufficiently declare will not bee satisfied but by the vtter extirpation of him, and all his Royall progenie.
In the former, we may observe their deadly malice towards God's Anointed, which they sufficiently declare will not be satisfied but by the utter extirpation of him, and all his Royal progeny.
this companion derideth his simplicity, in imagining, that that will serue the turne, and supposing that a Papist will thinke himselfe any whit bound by taking such an oath.
this Companion derideth his simplicity, in imagining, that that will serve the turn, and supposing that a Papist will think himself any whit bound by taking such an oath.
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hee thought he had found such a manner of oath, knit with so many circumstances, that it could not, with safety of conscience, by any meanes be dissolued by any man.
he Thought he had found such a manner of oath, knit with so many Circumstances, that it could not, with safety of conscience, by any means be dissolved by any man.
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If matters now be come vnto this passe, that such as are addicted to the Pope, will account the Oath of Allegeance to haue lesse force to binde them then a rope of straw;
If matters now be come unto this pass, that such as Are addicted to the Pope, will account the Oath of Allegiance to have less force to bind them then a rope of straw;
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What peace can there be, so long as you suffer your selues to bee led by the mother of harlots and abominations of the earth, who by her sorceries hath deceiued all Nations, and made them drunke with the wine of her fornication? Let her put away her whoredomes out of her sight,
What peace can there be, so long as you suffer your selves to be led by the mother of harlots and abominations of the earth, who by her sorceries hath deceived all nations, and made them drunk with the wine of her fornication? Let her put away her whoredoms out of her sighed,
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In the meane time, they who sit at the Helme, and haue the charge of our Church and Common-wealth committed to them, must prouide by all good meanes, that God bee not dishonoured by their open Idolatries,
In the mean time, they who fit At the Helm, and have the charge of our Church and Commonwealth committed to them, must provide by all good means, that God be not dishonoured by their open Idolatries,
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Veteres scripturas scrutans, inuenire non possum, scidisse Ecclesiam & de domo Dei populos seduxisse, praeter illos qui Sacerdotes à Deo positi fuerant & Prophetae. Hieron. Ephes. 4.13. Act. 20.30.
Veteres scripturas scrutans, invenire non possum, scidisse Church & de domo Dei populos seduxisse, praeter Illos qui Sacerdotes à God Position fuerant & Prophets. Hieron. Ephesians 4.13. Act. 20.30.
Vos ergo quare separatione sacrilegâ pacis vinculum dirupistis? August. lib. 2. de Baptismo contra Donat. NONLATINALPHABET. I say and protest, that to make schisme in the Church, is no lesse euill, than to fall into heresie. Chrysost. in Ephes. Hom. 11.
Vos ergo quare separation sacrilegâ pacis vinculum dirupistis? August. lib. 2. de Baptismo contra Donat.. I say and protest, that to make Schism in the Church, is no less evil, than to fallen into heresy. Chrysostom in Ephesians Hom. 11.
Concil. Laodicen. Can. 35. NONLATINALPHABET, that is, NONLATINALPHABET, or, NONLATINALPHABET: as Theodoret expoundeth these words of the Canon, in •. & •. cap. epist. ad Coloss.
Council. Laodicean. Can. 35., that is,, or,: as Theodoret expoundeth these words of the Canon, in •. & •. cap. Epistle. ad Coloss.
Ex his videas (quod necessar ò dicendum est) Theodoretum haud satis feliciter (ains pace sit dictum) assecutum esse Pauli verborum sensum. Baron. Annal. tom. 1. ann. 60. sect. 20.
Ex his Videos (quod necessary ò Dicendum est) Theodoret haud satis feliciter (ains pace fit dictum) assecutum esse Pauli verborum sensum. Baron. Annal. tom. 1. ann. 60. sect. 20.
Cur nos reprehendimur, qui facimus quod Ioannes fecit? num meliùs Joanne nórunt Caluinistae, sintne Angeli adorandi? Bellar. de Sanctor. Beatitud. lib. 1. cap. 14.
Cur nos reprehendimur, qui facimus quod Ioannes fecit? num meliùs John nórunt Caluinistae, sintne Angeli adorandi? Bellar de Sanctorum. Beatitude. lib. 1. cap. 14.
Trehellius Pollio, in the life of Claudius, calleth the God of Moses, incertum numē. so doth Lucan the god of the Iewes, Incerti Iudaea Dei. As therefore the Iewes (by the relation of Tacitus, li. 2. Hi.) worshipped their God in mount Carmel, non simulaero aut templo, sed arâ tantùm : so it might bee that the Athenians also did the like, especially if we consider that their Ara misericordia (which possibly might be the same with this) is thus described by Statius. lib. 12. Thebaidos: Nulla autē effigies, nulli cōmissa metailo Forma Dei; mētes habitare et pectora gaudet.
Trehellius Pollio, in the life of Claudius, calls the God of Moses, incertum numē. so does Lucan the god of the Iewes, Incerti Iudaea Dei. As Therefore the Iewes (by the Relation of Tacitus, li. 2. Hi.) worshipped their God in mount Mount carmel, non simulaero Or templo, sed arâ tantùm: so it might be that the Athenians also did the like, especially if we Consider that their Ara misericordia (which possibly might be the same with this) is thus described by Statius. lib. 12. Thebaidos: Nulla autē effigies, None cōmissa metailo Forma Dei; mentes habitare et pectora Gadet.
Constans est Theologorū sententia, Imaginē eodem honore et cultu honorari et coli, quo colitur id cuius est Imago. Azor. institut. moral. part. 1. lib. 9. c. 6.
Constans est Theologorū sententia, Imaginē Eodem honore et cultu honorari et coli, quo colitur id cuius est Imago. Azor. Institute. moral. part. 1. lib. 9. c. 6.
Cùm suerit iuris positiui et Caeremonialis illa leges Mosaicae prohibitio, tempore legis Euangelicae debuit cessare; at { que } id, quod aliâs iure naturali licitum, et honestum est, vt imagines depingere, et illis etiā vti ad adorationem, in lege Euangelicâ locum habere debet. Vasques. ibid. c. 4. §. 84.
Cùm suerit iuris positiui et Caeremonialis illa leges Mosaicae prohibitio, tempore Legis Euangelicae Debt cessare; At { que } id, quod aliâs iure naturali licitum, et Honesty est, vt imagines depingere, et illis etiā vti ad adorationem, in lege Euangelicâ locum habere debet. Vasques. Ibid. c. 4. §. 84.
Tolerabilior est enim error eorum, qui pro Deo colunt Statuā auream aut argenteam, aut alterius materiae imaginem, quo modo Gentiles deos suos venerabantur; vel pannum rubrum in hastam elenatum, quod narratur de Lappis; vel viua animalia, vt quondam Egyptij: quàm eorū, qui frustū panis. Coster. Enchirid. ca. 12.
Tolerabilior est enim error Their, qui Pro God colunt Statuā Auream Or argenteam, Or alterius materiae imaginem, quo modo Gentiles Gods suos venerabantur; vel pannum Rubrum in hastam elenatum, quod narratur de Lappis; vel viua animalia, vt quondam Egyptian: quàm eorū, qui frustū Paris. Coster. Enchiridion circa 12.
Neque potest certus esse certitudine fidei, se percipere verum Sacramentum; cùm Sacramentum sine intentione ministri non conficiatur, & intentionem alterius nemo videre possit. Bellarmin. de Iustificat. lib. 3. cap. 8.
Neque potest Certus esse Certitude fidei, se percipere verum Sacramentum; cùm Sacramentum sine intention ministri non conficiatur, & intentionem alterius nemo To see possit. Bellarmin. de Iustificat. lib. 3. cap. 8.
Dubium non est, quin Papa possit omnes Reges, cùm subest causa rationabilis, deponere. Augustin. Triumphus, de Potest. Ecclesiast. quaest. 46. artic. 2.
Dubium non est, quin Papa possit omnes Reges, cùm Subset causa rationabilis, deponere. Augustin. Triumphus, de Potest. Ecclesiatest. Question. 46. artic. 2.
Quo exemplo satis intelligas, non moereri calumniam, neque inuidiam Episcopos illos pati debere, qui ne sub haeretico principe degant, omnem lapidem voluunt. Baron. an. 538. §. 89.
Quo exemplo satis intelligas, non moereri calumniam, neque inuidiam Episcopos Illos pati Debere, qui ne sub Heretic principe degant, omnem lapidem voluunt. Baron. nias. 538. §. 89.
Quando adest euidens notitia criminis, licitè possunt subditi (si modò eis vires suppetant) eximere se à potestate suorum Principum ante Judicis sententiam declaratoriam. Bannes in Thom. 2.2. quaest. 12. artic 2.
Quando adest euidens notitia Criminis, licitè possunt Subditi (si modò eis vires suppetant) eximere se à potestate suorum Principum ante Judges sententiam declaratoriam. Banns in Tom 2.2. Question. 12. artic 2.
Ex hác conclusione sequitur esse excusandos Anglicanos & Saxonios fideles, qui non se eximunt à potestare superiorum, nec bellum contra illos gerunt. Quon•am communiter non habent facultatem ad h•ec bella gerenda contra Principles, & imminent illis grauia pericula. Id. Ibid.
Ex hác conclusion sequitur esse excusandos Anglicanos & Saxonios fideles, qui non se eximunt à potestare Superiors, nec bellum contra Illos gerunt. Quon•am Communiter non habent facultatem ad h•ec Bella gerenda contra Principles, & imminent illis Grauia pericula. Id. Ibid
Post sententi am latam omninò priuatur regno, ita vt non possit iusto titulo illud possidere: ergo extunc poterit tanquam omninò tyrannus tractari; & consequenter à quocunque priuato poterit interfici. Fr. Suarez Defens. fid. Cathol. lib. 6. cap. 4. §. 14.
Post sententi am latam omninò priuatur regno, ita vt non possit Just Titulo illud possidere: ergo extunc poterit tanquam omninò tyrannus tractari; & Consequently à quocunque priuato poterit interfici. Fr. Suarez Defence. fid. Cathol. lib. 6. cap. 4. §. 14.
Si Papa Regem deponat, ab illis tantùm poterit expelli, vel interfici, qui bus ipse id commiserit. Quod si nulli executionem imperet, pertinebit ad legitimum in regno successorem; vel si nullus inuentus fuerit, ad regnum ipsum spectabit. Id. ibid. § 18.
Si Papa Regem deponat, ab illis tantùm poterit expelli, vel interfici, qui bus ipse id commiserit. Quod si None executionem imperet, pertinebit ad legitimum in regno successorem; vel si nullus inuentus fuerit, ad Kingdom ipsum spectabit. Id. Ibid. § 18.
Jtaque apertâ vi & armis posse occidi tyrannum, siue impetu in regiam facto, siue commissâ pugnâ, in confesso est. Sed & dolo atque insidijs exceptum: quod fecit Aiod, &c. Est quidem maioris virtutis & animi simultatem apertè exercere, palàm in hostem reipublicae irruere: sed non minoris rudentiae, fraudi & insidijs locum captare, quod sine molu contingat, minori certe periculo publico atque priuato. Io. Mariana, de Reg instit. lib. 1. cap. 7.
Jtaque apertâ vi & armis posse occidi tyrannum, siue impetu in Regiam facto, siue commissâ pugnâ, in Confesso est. Said & Dole atque insidijs exceptum: quod fecit Avoid, etc. Est quidem maioris virtue & animi simultatem apertè exercere, palàm in hostem reipublicae irruere: sed non minoris rudentiae, fraudi & insidijs locum Capture, quod sine molu contingat, minori certain periculo Publico atque priuato. Io. Mariana, de Reg Institutio. lib. 1. cap. 7.
Hoc tamen temperamento vti in hâc quidem disputatione lícebit, si non ipse qui perimitur venenum haurire cogitur, quo intimis medullis concepto pereat: sed exteriùs ab alio adhibeatur nihil adiuuante eo qui perimendus est: nimirum cùm tanta vis est veneni, vt sellâ eo aut veste delibutâ vim interficiendi habeat. Id. ibid.
Hoc tamen temperamento vti in hâc quidem disputation lícebit, si non ipse qui perimitur venenum haurire cogitur, quo intimis medullis concepto pereat: sed exteriùs ab Alio adhibeatur nihil adiuuante eo qui perimendus est: Nimirum cùm tanta vis est veneni, vt sellâ eo Or veste delibutâ vim interficiendi habeat. Id. Ibid.
At inquies, omnem modum crudelitatis excessit ea coniuratio; cum & prolem, & Regni ordines simul implicuisset. Id velim ne mireris. Nam malae & pernitiosae herbae & seminae conterenda, & radices omnes euellendae sunt, ne recrescant. Aliâs etiam, propter paucos sceleratos, multi saepè naufragio pereunt. B. P. NONLATINALPHABET. epistolae I. R. impress. anno 1609.
At Inquiries, omnem modum crudelitatis excessit ea coniuratio; cum & Prolem, & Regni ordines simul implicuisset. Id velim ne mireris. Nam Malae & pernitiosae herbae & seminae conterenda, & radices omnes euellendae sunt, ne recrescant. Aliâs etiam, propter Paucos sceleratos, multi saepè naufragio pereunt. B. P.. Epistles I R. Impress. Anno 1609.
Sed vide in tantâ astutiâ, quanta sit simplicitas. Cùm omnem securitatem in eo iuramento sibi statuisset; talem se modum iuramenti, tot circumstantijs connexüisse existimabat, qui, saluâ conscientiâ, nullâ ratione à quoquam dissolui posset. Sed videre non potuit, si pontifex iuramentum dissoluerit, omnes illius nexus, siue de fidelitate Regi praestandâ, siue de dispensatione non admittendâ, pariter dissolutos fore. Immo aliud dicam admirabilius. Nosti, credo, iuramentum iniustum, si tale esse euidenter sciatur, vel apertè declaretur, neminem obligare; sed ipso facto nullum esse. Regis iuramentum iniustum esse, ab ipso Ecclesiae Pastore sufficienter declaratum est. Vides igitur iam, in •umum abijsse illius obligationem; vt vinculum, quod à tot sapientibus ferreum putabatur, minus sit, quàm stramineum. Id. ibid.
said vide in tantâ astutiâ, quanta sit simplicitas. Cùm omnem securitatem in eo Iuramento sibi statuisset; talem se modum Jura, tot circumstantijs connexüisse existimabat, qui, saluâ conscientiâ, nullâ ratione à quoquam dissolui posset. Said To see non Potuit, si pontifex iuramentum dissoluerit, omnes Illius nexus, siue de fidelitate King praestandâ, siue de Dispensation non admittendâ, pariter dissolutos before. Immo Aliud dicam admirabilius. Nosti, credo, iuramentum iniustum, si tale esse Evidently sciatur, vel apertè declaretur, neminem obligare; sed ipso facto nullum esse. Regis iuramentum iniustum esse, ab ipso Ecclesiae Pastore sufficienter declaratum est. Vides igitur iam, in •umum abijsse Illius obligationem; vt vinculum, quod à tot sapientibus ferreum putabatur, minus sit, quàm stramineum. Id. Ibid.
