A godlye and fruitefull sermon against idolatrie vvherein the foolishe distinctions and false interpretations of the seconde commandement, and other scriptures pretended by the Papists, are plainly and fully confuted: preached the .xv. daye of Ianuarie. 1581. in the parrishe church of Eaton Sooken, within the countie of Bedforde, by P.W. minister and preacher in that place.
WHere heeretofore, (Derelye beloued) we haue by occasiō of this, learned that Christe Iesus our Sauiour is alwais presēt vnto al those which at ye hearing of his voyce turne vnto him,
WHere heretofore, (Dearly Beloved) we have by occasion of this, learned that Christ Iesus our Saviour is always present unto all those which At the hearing of his voice turn unto him,
& ye figure of this Angel, testifying the presence of Christ, sheweth how vnpossible a thing it is, to laye foorth and expresse the glorye and properties of the person & office of Christ, by an Image made, grauen,
& you figure of this Angel, testifying the presence of christ, shows how unpossible a thing it is, to say forth and express the glory and properties of the person & office of christ, by an Image made, graven,
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now in the church of God, And this the rather, because in this place, the questions of these & such like, hath broke in amōg vs. For the deciding whereof, the right reuerend & learned father my L. of L. was determined this day to haue occupied this place, who being letted wt weightie matters otherwise, cannot now answere your expectations,
now in the Church of God, And this the rather, Because in this place, the questions of these & such like, hath broke in among us For the deciding whereof, the right reverend & learned father my L. of L. was determined this day to have occupied this place, who being letted with weighty matters otherwise, cannot now answer your Expectations,
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as the figures of Candlestickes from Exodus the xxv. Other causes maye bee giuen, which when the Angels interpetation shall (of these Candlestickes) be handled you shall heare.
as the figures of Candlesticks from Exodus the xxv. Other Causes may be given, which when the Angels Interpretation shall (of these Candlesticks) be handled you shall hear.
and the brasē serpent was not erected in the Tabernacle or temple, but in ye wildernesse, where the firy serpents did bite ye people, which serpent Ezechias brake al to powder,
and the brazen serpent was not erected in the Tabernacle or temple, but in you Wilderness, where the firy Serpents did bite you people, which serpent Hezekiah brake all to powder,
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for the which there is pretended a translation of St. Hierome, which hath the Text in this maner, Non facies sculptile vt adores, Thau shalte not make any grauen image, to the intent to do Godly honour thereto.
for the which there is pretended a Translation of Saint Jerome, which hath the Text in this manner, Non fancies sculptile vt adores, Thau shalt not make any graven image, to the intent to do Godly honour thereto.
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There is further pretended Lactantius de Jmaginibus, and Augustine, who should say, you shal not breake down images wher they may do good as by images S. Austin thought some good might come.
There is further pretended Lactantius de Jmaginibus, and Augustine, who should say, you shall not break down Images where they may do good as by Images S. Austin Thought Some good might come.
That the defendors of these absurdities (whose opinion & iudgemēt to the discredit of the doctrine of ye gospel in this place was & is takē for Apollo his oracles, in so much as some here present haue sayd, that they had rather haue their learning, who defended these thinges, then much riches:
That the defendors of these absurdities (whose opinion & judgement to the discredit of the Doctrine of the gospel in this place was & is taken for Apollo his oracles, in so much as Some Here present have said, that they had rather have their learning, who defended these things, then much riches:
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Now touching the first branche, It shall playnely appeare that the papistes both by decrees of Counsels, writings of their Doctors & practises, had Images in their Churches not only to represent, but especially to be worshipped.
Now touching the First branch, It shall plainly appear that the Papists both by decrees of Counsels, writings of their Doctors & practises, had Images in their Churches not only to represent, but especially to be worshipped.
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In the 2. councell of Nice it was thus decreede, Definimus enim omni diligentia et cura, venerandas & sanctas imagines ad modum et formam venerande et viuificātis crucis coloribus et tessellis aut alia quauis materia commodé paratas dedicandas et in templis sanctis Dei collocandas habendas { que }.
In the 2. council of Nicaenae it was thus decreed, Definimus enim omni Diligentia et Cure, venerandas & sanctas imagines ad modum et formam venerande et viuificātis crucis coloribus et tessellis Or Alias quauis materia commodé paratas dedicandas et in templis sanctis Dei collocandas habendas { que }.
We doe with all care & diligēce decree that holy Images worthy of worship be made after the manner & fashion of the worshipful & holy Crosse that giueth life, with colours & wainscot or any other matter conueniently prepared be placed & had in the holy temples of god, And in ye same sessiō, Imaginis enim honor in NONLATINALPHABET resultat, et qui adorat imaginem, in ea adorat quodcun { que } descriptū argumentum,
We do with all care & diligence Decree that holy Images worthy of worship be made After the manner & fashion of the worshipful & holy Cross that gives life, with colours & wainscot or any other matter conveniently prepared be placed & had in the holy Temples of god, And in you same session, Imaginis enim honour in resultat, et qui adorat imaginem, in ea adorat quodcun { que } descriptū argumentum,
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And ymmedyatelye after, in the same session, Sancta synodus exclamauit, omnes sic credimus, omnes idem sapimus, omnes approbantes subscripsimus, haec est fides Apostolorum, haec est fides patrum, haec est fides orthodoxorū, haec fides orbem terrarum confirmauit, credentes in vnum Deum in trinitat• laudatum venerandas imagines amplexamur, qui secus agunt Anathemate percelluntur, qui sic non sentiunt ab ecclesia depelluntur.
And ymmedyatelye After, in the same session, Sancta Synod exclamauit, omnes sic Credimus, omnes idem sapimus, omnes approbantes subscripsimus, haec est fides Apostolorum, haec est fides patrum, haec est fides orthodoxorū, haec fides orbem terrarum confirmauit, Believers in One God in trinitat• laudatum venerandas imagines amplexamur, qui secus Agunt Anathemate percelluntur, qui sic non sentiunt ab Church depelluntur.
The holy Synode cried out a main, we al do thus beleeue, we all so think, we all allowing the same haue subscribed, this is the faith of the Apostles, this is the faith of the fathers, this is the faith of all them that taught the truth, this fayth hath confyrmed the whole world, we beleeuing in one God praised in trinitie do receiue and imbrace Images to be worshipped, whosoeuer do not so, be excommunicated, whosoeuer thinketh otherwise, let him be expelled out of the Church.
The holy Synod cried out a main, we all do thus believe, we all so think, we all allowing the same have subscribed, this is the faith of the Apostles, this is the faith of the Father's, this is the faith of all them that taught the truth, this faith hath confirmed the Whole world, we believing in one God praised in trinity do receive and embrace Images to be worshipped, whosoever do not so, be excommunicated, whosoever Thinketh otherwise, let him be expelled out of the Church.
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The fourth councell of Constantinople holden in the time of Pope Adrian the second hath thus decreede, Sacrā imaginem domini nostri Iesu Christi et omnium saluatoris equo honore cū libro sanctorum Euangeliorum adorari decermin { us }, We do decree, that the holy image of our Lord Iesu Christe the Sauior of al mē, shall be adored and worshipped with equall honour of the bookes of the holy Euangelists.
The fourth council of Constantinople held in the time of Pope Adrian the second hath thus decreed, Sacrā imaginem domini Our Iesu Christ et omnium Savior Horse honore cū libro sanctorum Evangelists adorari decermin { us }, We do Decree, that the holy image of our Lord Iesu Christ the Saviour of all men, shall be adored and worshipped with equal honour of the books of the holy Evangelists.
And in the ende of the same Canon, Dignius est enim propter congruentiā rationis, et antiquissimam traditionem, propter honorem qui ad principalia ipsa refertur, et iam declaratiue imagines honorentur et adorentur, It is very meet both for the congruence of reason,
And in the end of the same Canon, Dignius est enim propter congruentiam rationis, et antiquissimam traditionem, propter Honor qui ad principalia ipsa refertur, et iam declarative imagines honorentur et adorentur, It is very meet both for the congruence of reason,
And in the councell of Trident the last session, usdem Episcopis mandat, vt doceant sanctorum inuocationem, reliquiorum honorem, et imaginū vsum, et eos qui aliter doceant impié sentire, praedicent, id quod consiliorū praesertim verô secundae Niciae decretis contra imaginum oppugnatores est sancsitum.
And in the council of Trident the last session, usdem Episcopis mandat, vt doceant sanctorum inuocationem, reliquiorum Honor, et imaginū vsum, et eos qui aliter doceant impié sentire, praedicent, id quod consiliorū Especially verô secundae Niciae decretis contra Imaginum oppugnatores est sancsitum.
The Synode cōmanded the Bishops, that they teache the inuocation of Saintes, the honour of reliques, the vse of images and they shall preach that all that teach otherwise, are of a wicked iudgement, the which thing is stablished in the decrees of Counsels but especially in the second counsel of Nice against the oppugnors or gainsaiers of images.
The Synod commanded the Bishops, that they teach the invocation of Saints, the honour of Relics, the use of Images and they shall preach that all that teach otherwise, Are of a wicked judgement, the which thing is established in the decrees of Counsels but especially in the second counsel of Nicaenae against the oppugnors or gainers of Images.
To the second branch of this question, I say it is euident vnto al men that are not wilfully blinded that the second commaundement doth as sharpely forbidde the making and hauing of images in religion, as the worshippe of them:
To the second branch of this question, I say it is evident unto all men that Are not wilfully blinded that the second Commandment does as sharply forbid the making and having of Images in Religion, as the worship of them:
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for you saw no Image, nor likenes of any thing at the time or day when the Lorde spake with you in Horeb in the midste of the fyre, least happilye you corrupte your wayes,
for you saw no Image, nor likeness of any thing At the time or day when the Lord spoke with you in Horeb in the midst of the fire, least happily you corrupt your ways,
Quantò precedit vt fiat qùod coli possit, can•• prius ne fiat si coli non licet, propter hanc causam ad eradicandam, scilicet materiam idolatriae lex diuina proclamat ne fecerit is idolum, et coniungens ne { que } similitudinem eorum &c. By how much the making of an Image goeth before the worship:
Quantò precedit vt fiat qùod coli possit, can•• prius ne fiat si coli non licet, propter hanc Causam ad eradicandam, scilicet Materiam idolatriae lex Divine Proclaim ne fecerit is idolum, et coniungens ne { que } similitudinem Their etc. By how much the making of an Image Goes before the worship:
In like maner Persian & Horace, who in deriding imagery are brought in by Lactantius and S. Ierome. O curas hominum, ô quantum est in rebus inane, O curue in terras omniū, et coelestium inanes.
In like manner Persian & Horace, who in deriding imagery Are brought in by Lactantius and S. Jerome. O curas hominum, o quantum est in rebus inane, Oh curve in terras omniū, et Coelestial inanes.
Oh the cares of men, how void of the vnderstanding of thinges heauenly, oh how groueling vpon the earth doe they vainely bend their cogitations. And Horace,
O the Cares of men, how void of the understanding of things heavenly, o how groveling upon the earth do they vainly bend their cogitations. And Horace,
Olim truncus eram siculnus inutile lignum, cum faber incertus scannum faceret ne Priapum, maluit esse Deum, Deus inde ego furum at { que } auium, maxima formido.
Once truncus eram siculnus inutile lignum, cum Faber Uncertain scannum faceret ne Priapum, maluit esse God, Deus inde ego furum At { que } auium, maxima Fear.
or (his God) Priapus, in the ende hee woulde haue mee a god, from this parentage I am become a god, a terrible scarecrowe to theeues and crowes, Thus wee heare by scripture and fathers that the second commaundement doth as well forbid the making of Images as the worship of them,
or (his God) Priapus, in the end he would have me a god, from this parentage I am become a god, a terrible scarecrowe to thieves and crows, Thus we hear by scripture and Father's that the second Commandment does as well forbid the making of Images as the worship of them,
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and that betweene idolum simulachrum and imaginem, is greate dyfference, whereto was aleaged Saint Paule, Non est Idolum in Mundo, There is not an Image in the world.
and that between idolum Simulacrum and imaginem, is great difference, whereto was alleged Saint Paul, Non est Idolum in Mundo, There is not an Image in the world.
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For betweene the Iewe and the Chrystyan in substaunce of Relygion, there is no difference, they bothe haue the selfe and the same GOD and Saluation in Chryste Iesus as appeareth by Adam, Isaac, Iacob, and all others.
For between the Iewe and the Christian in substance of Religion, there is no difference, they both have the self and the same GOD and Salvation in Christ Iesus as appears by Adam, Isaac, Iacob, and all Others.
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And Saynte Paule bryngeth the Relygion of Chryste from the promyses made to Abraham. And to the Hebrewes, hee ioyneth the Iewe and the Christyan togeather, in one promyse and felowshyppe in Chryste, Christe being as saith S Peter, the Corner stone.
And Faint Paul bringeth the Religion of Christ from the promises made to Abraham. And to the Hebrews, he Joineth the Iewe and the Christian together, in one promise and felowshyppe in Christ, Christ being as Says S Peter, the Corner stone.
Siue d•bitatione igitur &c. Therefore wtout all doubt or gainsaying, ye Apostle witnessing ye same, there is one & ye selfe same god which iudged those things (of ye Hebrewes) and sifteth out the thinges (of ye Christians) yt now are.
Siue d•bitatione igitur etc. Therefore without all doubt or gainsaying, you Apostle witnessing you same, there is one & you self same god which judged those things (of the Hebrews) and sifteth out the things (of the Christians) that now Are.
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but in signification, grace, substance of Religyon, Morrall preceptes, and commaundeth, there is no difference, otherwise Christ Iesus, S. Paule, and the other Apostles, had expounded and applied them vnto Christians in vayne,
but in signification, grace, substance of Religion, Moral Precepts, and commandeth, there is no difference, otherwise christ Iesus, S. Paul, and the other Apostles, had expounded and applied them unto Christians in vain,
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and the hauing or making of Images, with the detestation as well vnto the Iew as vnto the Gentile, we maye well see and perceiue that the like application belongeth vnto vs. This shall you see in Ieremy, Ezechiell, Esay, and S, Paule, and many other places:
and the having or making of Images, with the detestation as well unto the Iew as unto the Gentile, we may well see and perceive that the like application belongeth unto us This shall you see in Ieremy, Ezekiel, Isaiah, and S, Paul, and many other places:
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It is lewde and wicked therefore to denye the application of the scripture by condemning the Idolatrie of the Iew and Gentiles vnto or agaynste the imagery of Christians in Religion.
It is lewd and wicked Therefore to deny the application of the scripture by condemning the Idolatry of the Iew and Gentiles unto or against the imagery of Christians in Religion.
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Now concerning the abusing of these wordes of S. Paule, Scimus quod idolum nihil est in mundo, Wee know that an Idole or Image is nothing in the World, Whereby he denieth not the being of Idoles,
Now Concerning the abusing of these words of S. Paul, Scimus quod idolum nihil est in mundo, we know that an Idol or Image is nothing in the World, Whereby he Denieth not the being of Idols,
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They also pretended power vnto theyre Idoles, and that the thinges offered in the presence of their Images were sanctised and dedicated vnto GOD, whiche is also false,
They also pretended power unto their Idols, and that the things offered in the presence of their Images were sanctised and dedicated unto GOD, which is also false,
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for Saynte Paule sayth, Suche Offeringes are the Offeringes and Cuppe of Deuils, and thus you maye see, Saynte Paule denyeth not the being and forme of Idoles,
for Faint Paul say, Such Offerings Are the Offerings and Cup of Devils, and thus you may see, Faint Paul denyeth not the being and Form of Idols,
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And where Saynte Augustine is pretended to allowe of Images, and the Matter of them to stande where they maye doe some good, (as though this Father thoughte they mighte doe good) heere is the Booke from whence that was pretended, the place is cleane contrarye.
And where Faint Augustine is pretended to allow of Images, and the Matter of them to stand where they may do Some good, (as though this Father Thought they might do good) Here is the Book from whence that was pretended, the place is clean contrary.
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You shall breake downe theyre Alters, hewe downe their Groues, and ouerthrowe theyre Monumentes, when you haue authoritie, this shal you do, where we haue no autority we do it not,
You shall break down their Alters, hew down their Groves, and overthrown their Monuments, when you have Authority, this shall you do, where we have no Authority we do it not,
but where we haue authoritie, we leaue it not vndone, There be many pagans among vs, that haue these abhommacions within their possessions, what shall wee goe and breake them? No, lette vs remooue them fyrst out of their hartes,
but where we have Authority, we leave it not undone, There be many Pagans among us, that have these abhommacions within their possessions, what shall we go and break them? No, let us remove them fyrst out of their hearts,
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except the aleagers wyll affyrme this rood lofte to bee exempted from the Prynces iurisdictyon, that hath accordyng to the wordes of God commaunded the ouerthrowe of all suche monumentes.
except the aleagers will affirm this rood loft to be exempted from the Princes jurisdiction, that hath according to the words of God commanded the overthrown of all such monuments.
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Nowe because I haue Augustine in myne handes and that openlye in the Churche, and manye of you present, it was boldelye and rashlye sayde, that there was as muche dyfference beetween the Sacramentes of cyrcumsition,
Now Because I have Augustine in mine hands and that openly in the Church, and many of you present, it was boldly and rashly said, that there was as much difference between the Sacraments of cyrcumsition,
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Saint Paule teachynge vs that they are bothe one, I wyll reade vnto you the Iudgementte of Saint Austine touchyng thys matter, vppon the sixte of S. Iohn, Sacramenta illae fuerunt in signis diuersa, Sed in re significata paria sunt:
Saint Paul teaching us that they Are both one, I will read unto you the Iudgementte of Saint Augustine touching this matter, upon the sixte of S. John, Sacraments Those fuerunt in signis diuersa, Said in re Signification paria sunt:
and further, ad Quodvult deum, this Augustine who is pretented to allowe Images doe recken them for Heretiques that pretende the resemblynge or representynge of GOD by an Image,
and further, ad Quodvult God, this Augustine who is pretended to allow Images do reckon them for Heretics that pretend the resembling or representing of GOD by an Image,
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and calleth them Antropomorphets, so doeth Origine vppon the Romaynes, so doeth also Epiphanius the Bishoppe of Cipris, who as hee wente towarde Bethell to meete with the Bishoppe of Hierusalem, passing by a Village called Anablatha, hee entered an Oratorye or house of praier, and sayth hee:
and calls them Antropomorphets, so doth Origine upon the Romans, so doth also Epiphanius the Bishop of Cipris, who as he went toward Bethell to meet with the Bishop of Jerusalem, passing by a Village called Annabella, he entered an Oratory or house of prayer, and say he:
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inueni velum dependens in foribus eiusdem Ecclesiae, tinctum at { que } depictum, et habens imagenem quasi Christi, vel sancti cuiusdam, non enim satis memini cuius Jmago fuerit:
Inueni velum dependens in foribus eiusdem Ecclesiae, tinctum At { que } depictum, et habens imagenem quasi Christ, vel sancti cuiusdam, non enim satis Remember cuius Jmago fuerit:
but now between Jdolum, Simulachrum, Similitudinem, or Jmaginem, there is great difference, for Idolnus and Simulacrum, do euer signify the Idols & false Gods of the Gentiles,
but now between Idolatry, Simulacrum, Similitudinem, or Jmaginem, there is great difference, for Idolnus and Simulacrum, do ever signify the Idols & false God's of the Gentiles,
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Tertullian in his booke against Idolatry deriueth NONLATINALPHABET from his Greeke primitiue NONLATINALPHABET, quod grece formam sonat ab eo per dimunitionem, NONLATINALPHABET deductum, ae { que } apud nos formulam facit, igitur omnis forma, vel formula idolum se dici exposcit, That in greeke doth signifie a forme,
Tertullian in his book against Idolatry deriveth from his Greek primitive, quod grece formam Sonnet ab eo per dimunitionem, deductum, ae { que } apud nos formulam facit, igitur omnis forma, vel formula idolum se dici exposcit, That in greek does signify a Form,
They say this Roodelofte is no monument of Idolatrie, Tertullian telleth vs, that monumentum is anye thing that putteth in minde the memory of thinges not present.
They say this Redcreeper is no monument of Idolatry, Tertullian Telleth us, that Monument is any thing that putteth in mind the memory of things not present.
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Nowe enter into the consideration of your owne myndes, and remember with youre selues, whether when you beholde this lofte, you at some time or other, thinke with youre selues, sometime yonder stoode a Crucifixe, Mary and Iohn,
Now enter into the consideration of your own minds, and Remember with your selves, whither when you behold this loft, you At Some time or other, think with your selves, sometime yonder stood a Crucifix, Marry and John,
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and when they saye further, where is now the Roodes, and why is it now taken awaye, do you not aunswere, They were Idoles, and therefore are taken away.
and when they say further, where is now the Roods, and why is it now taken away, do you not answer, They were Idols, and Therefore Are taken away.
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Thus both the iudgemente of Tertullian, yea of all learned men, the cogitation of your own mindes, the questioning of your young ones, the common name whereby it is called, teacheth that it is a Monumente of Idolatrie.
Thus both the judgement of Tertullian, yea of all learned men, the cogitation of your own minds, the questioning of your young ones, the Common name whereby it is called, Teaches that it is a Monument of Idolatry.
Further the Lawes of this Realme, the iudgemente of our most gratious prince, (whom the Almighty euer preserue to the vtter ouerthrowe of Idolatrie) with the practise of her Commissioners giuen vnto diuerse learned menne of this Realme,
Further the Laws of this Realm, the judgement of our most gracious Prince, (whom the Almighty ever preserve to the utter overthrown of Idolatry) with the practice of her Commissioners given unto diverse learned men of this Realm,
as may appeare vnto you by Saint Neots your next neighbour, where Doctor Bentā, & Doctor Neueson, and Sergent Fleetwood caused the Roodlofte there to be cut downe, by the seates of the quyer, leuing no memoryal thereof, yt their doyng myght be an example vnto the residue of the countrey to do the like.
as may appear unto you by Saint Notes your next neighbour, where Doctor Bentā, & Doctor Neueson, and Sergent Fleetwood caused the Roodlofte there to be Cut down, by the seats of the quyer, leuing no memorial thereof, that their doing might be an Exampl unto the residue of the country to do the like.
Seing therefore that these proofes do so clearelye declare it to bee a monumente of Idolatry, whyche in trueth hath and doeth greatlye offende the consciences of the beste sorte,
Sing Therefore that these proofs do so clearly declare it to be a monument of Idolatry, which in truth hath and doth greatly offend the Consciences of the best sort,
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and beholde the great workes of the Lorde, ye see the Egiptians now, but after this day shall yee-see them no more, be not offended, quiet your myndes, ye nowe see this monumēt that hath so troubled vs,
and behold the great works of the Lord, you see the egyptians now, but After this day shall yee-see them no more, be not offended, quiet your minds, you now see this monument that hath so troubled us,
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Now what learning, wisedome, and gouernmente those men haue, that take vpon thē ye defence, that Images were not by the Papistes, brought into the Church to be worshipped.
Now what learning, Wisdom, and government those men have, that take upon them the defence, that Images were not by the Papists, brought into the Church to be worshipped.
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That the commaundement doth not forbid the making and hauing of Images in religion, but the worship only, that there is such difftrence in signification, betweene idolum, simulachrum & imaginem, or similitudinem, that one maye not bee put for an other,
That the Commandment does not forbid the making and having of Images in Religion, but the worship only, that there is such difftrence in signification, between idolum, Simulacrum & imaginem, or similitudinem, that one may not be put for an other,
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finallye that this Roodloft is no monument of Idolatrie, by these things alredy said you may easily perceiue, what learning soeuer your Minister hath, trust me they haue no learning wisdome, discretion,
finally that this Roodloft is no monument of Idolatry, by these things already said you may Easily perceive, what learning soever your Minister hath, trust me they have no learning Wisdom, discretion,
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Saint Peter calleth them beastes without reason, which the mild spirite of God compareth ye enimies of his truth vnto, in Nahum, Daniel, Miche as & in other of the Prophets: who will reade shall perceiue.
Saint Peter calls them beasts without reason, which the mild Spirit of God compareth you enemies of his truth unto, in Nahum, daniel, Miche as & in other of the prophets: who will read shall perceive.
Such therfore as mislike of the vpholding and maynteinance of errors in the sighte of God, that hee by his Ministers doth with all sharpenesse ryse vp agaynste them, giuing them greate charge, that when the Wolfe assayleth the Sheepeful••, that then they do earnestly oppose and sette themselues agaynst such Wolues,
Such Therefore as mislike of the upholding and maintenance of errors in the sight of God, that he by his Ministers does with all sharpness rise up against them, giving them great charge, that when the Wolf assaileth the Sheepeful••, that then they do earnestly oppose and Set themselves against such Wolves,
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and the blood of the simple that so peryshe throughe theyr coldenesse, will GOD in the rygour of hys Iustyce, requyre at theyr hande, the LORD therefore graunte vnto the ministers of hys Gospell suche assistaunce of his holy spirite, that with all knowledge, zeale,
and the blood of the simple that so perish through their coldness, will GOD in the rigour of his justice, require At their hand, the LORD Therefore grant unto the Ministers of his Gospel such assistance of his holy Spirit, that with all knowledge, zeal,
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and with all constancy to withstand and conuince the gainesayers thereof, to the aduancing of his own glory, the euerlasting comfort of his chosen, the downfall & ruine of Antichrist, whome the Lord Iesus with the glorious presence of his spedy comming, confound & vtterly ouerthrowe,
and with all constancy to withstand and convince the gainsayers thereof, to the advancing of his own glory, the everlasting Comfort of his chosen, the downfall & ruin of Antichrist, whom the Lord Iesus with the glorious presence of his speedy coming, confound & utterly overthrown,
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