Paganisme and papisme parallel'd and set forth in a sermon at the Temple-Church, vpon the feast day of All-Saints. 1623. By Thomas Ailesbury student of diuinitie.
PAGANISME AND PAPISME PARALLEL'D. 1. COR. 10. 19, 20. What say I then? that the Idol is any thing? Or that which is offered in sacrifice to Idols is any thing? But I say, the thing which the Gentiles sacrifice, they sacrifice to Deuils, and not to God:
PAGANISM AND PAPISME PARALLELED. 1. COR. 10. 19, 20. What say I then? that the Idol is any thing? Or that which is offered in sacrifice to Idols is any thing? But I say, the thing which the Gentiles sacrifice, they sacrifice to Devils, and not to God:
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but he stampt perfection vpon it, yet that perfection is finite, and limited, as hauing a being after a not - being, and a necessity of ceasing to be,
but he stamped perfection upon it, yet that perfection is finite, and limited, as having a being After a not - being, and a necessity of ceasing to be,
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but perfectio Essentiae resideth in the Almighty, and of that the Creature falling infinitely short, doth aspire & reflect vpon the infinitely perfect Creator.
but Perfection Essentiae resideth in the Almighty, and of that the Creature falling infinitely short, does aspire & reflect upon the infinitely perfect Creator.
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And thus by nature directed to the high Deity of Heauen, doth prescribe to himselfe a meane called Religion, to winne the fauour of that high perfection:
And thus by nature directed to the high Deity of Heaven, does prescribe to himself a mean called Religion, to win the favour of that high perfection:
The Indigitamenta stored with diuers Deities proclaime the Gentiles to bee no Atheists, yet their NONLATINALPHABET error in the erection of many, sheweth their Religion to be waste.
The Indigitamenta stored with diverse Deities proclaim the Gentiles to be no Atheists, yet their error in the erection of many, shows their Religion to be waste.
Inexplicable I suppose is that which the Apostle relateth of the religious knowledge and practice of the Gentiles, NONLATINALPHABET they were not ignorant of that which may be knowne of God.
Inexplicable I suppose is that which the Apostle relateth of the religious knowledge and practice of the Gentiles, they were not ignorant of that which may be known of God.
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For without a supernall Reuelation they could not vnderstand the Idiom of the Creatures when they spake of a Deity ▪ And Saint Augustine traceth in their writings some footsteps of the sacred Trinitie; though with iudicious Viues, Loquntos eos, potius quam intellexisse existimo, I suppose that high subiect to transcend humane capacity.
For without a supernal Revelation they could not understand the Idiom of the Creatures when they spoke of a Deity ▪ And Saint Augustine traces in their writings Some footsteps of the sacred Trinity; though with judicious Viues, Loquntos eos, potius quam intellexisse existimo, I suppose that high Subject to transcend humane capacity.
to the Gentiles, Iewes, and Christians heauen is the Goale, though the race be diuers. The Apostle censureth Gentilisme to be deuilish; Iudaisme, Superstitious; but Christianitie Deuotion:
to the Gentiles, Iewes, and Christians heaven is the Goal, though the raze be diverse. The Apostle censureth Gentilism to be devilish; Judaism, Superstitious; but Christianity Devotion:
The Apostle returneth to his dispute begunne Chap. 8. concerning things sacrificed to Idols, wherof those Christians that did participate, were a racke and Scandall to their consciences, that out of tendernesse refused to eate of the Idol-sacrifices:
The Apostle returns to his dispute begun Chap. 8. Concerning things sacrificed to Idols, whereof those Christians that did participate, were a rack and Scandal to their Consciences, that out of tenderness refused to eat of the Idol-sacrifices:
First, for those which abstained, in regard of that NONLATINALPHABET which dependeth betwixt the Religion, and the meats set apart to those Religious obseruances, that they could not touch the Idol-Hosts without contracting pollution from the profane Religion; for euery sacrifice confines the suppliant to that excellency which thereby is celebrated;
First, for those which abstained, in regard of that which dependeth betwixt the Religion, and the Meats Set apart to those Religious observances, that they could not touch the Idol-Hosts without contracting pollution from the profane Religion; for every sacrifice confines the suppliant to that excellency which thereby is celebrated;
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The bread which we breake, is it not the Communion of Christs body? And are not they which eate of the sacrifices, partakers of the Altar? So that by Antithesis, as sanctitie doth streame from the seruice of the God of heauen, must corruption be traduced from the Altar of an Infernall Idol: therefore they abstained.
The bred which we break, is it not the Communion of Christ body? And Are not they which eat of the Sacrifices, partakers of the Altar? So that by Antithesis, as sanctity does stream from the service of the God of heaven, must corruption be traduced from the Altar of an Infernal Idol: Therefore they abstained.
The blind Gentiles thought all meats vnclean, vnles consecrated at the Altar, by the touch whereof the superstitious Iewes thought them defiled; both false:
The blind Gentiles Thought all Meats unclean, unless consecrated At the Altar, by the touch whereof the superstitious Iewes Thought them defiled; both false:
The Subiect whereof is Gentile Theology: it begins in an Idol, and ends in Deuils, the true obiect, and intent of Paganisme: the one Idolatrous, the other Deuilish: And it separates it selfe into two parts;
The Subject whereof is Gentile Theology: it begins in an Idol, and ends in Devils, the true Object, and intent of Paganism: the one Idolatrous, the other Devilish: And it separates it self into two parts;
the Obiect, and the Subiect. The Obiect about which, was an Idol: the Subiect in which, were the Aeditui, or Idol-Sacrificers: vpon both of which lyeth the Apostolicall Censure, that the Idoll, and the Sacrifice is nothing;
the Object, and the Subject. The Object about which, was an Idol: the Subject in which, were the Aeditui, or Idol-Sacrificers: upon both of which lies the Apostolical Censure, that the Idol, and the Sacrifice is nothing;
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but the Sacrificers, and their intent is deuillish, then is the question vmpierd in this compassionate Conclusion, I would not you should haue fellowship with Deuils.
but the Sacrificers, and their intent is devilish, then is the question vmpierd in this compassionate Conclusion, I would not you should have fellowship with Devils.
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In the later, of the Sacrificers, I shall take these steppes. 1. Their Adoration of false gods, Damonijs immolant, they sacrifice to Deuils: 2, the dereliction of the True God, and not vnto God: and so shut-vp in the Apostles Conclusion:
In the later, of the Sacrificers, I shall take these steps. 1. Their Adoration of false God's, Damonijs immolant, they sacrifice to Devils: 2, the dereliction of the True God, and not unto God: and so shut-up in the Apostles Conclusion:
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yet when they expected not further instructions from heauen, they became vaine in their thoughts and changed the glory of the incorruptible God, into an image made like corruptible man.
yet when they expected not further instructions from heaven, they became vain in their thoughts and changed the glory of the incorruptible God, into an image made like corruptible man.
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The Easterne Sages had two Guides to conduct to Christ, humane wisedome, they were wisemen: and heauens direction, a Starre chalked out their way to Bethlehem; which no sooner dispeared,
The Eastern Sages had two Guides to conduct to christ, humane Wisdom, they were Wise men: and heavens direction, a Star chalked out their Way to Bethlehem; which no sooner dispeared,
and pourtrait out his Deity by an earthly Idol. A mispreson of the High God first occasioned Idols. And when Religion was cut-out according to the rules of flesh and blood, there was no God thought on,
and portrait out his Deity by an earthly Idol. A mispreson of the High God First occasioned Idols. And when Religion was cutout according to the rules of Flesh and blood, there was no God Thought on,
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It was vncouth in Israel (such was their breeding in Egypt) to adore an vnseene God ▪ therefore they became suitors to Aaron for an Instauration of the Egyptian gods, Make vs gods that may goe before vs. When Man became vaine in his thoughts, Idols were not erected till then, and then they were.
It was uncouth in Israel (such was their breeding in Egypt) to adore an unseen God ▪ Therefore they became Suitors to Aaron for an Instauration of the Egyptian God's, Make us God's that may go before us When Man became vain in his thoughts, Idols were not erected till then, and then they were.
The first time that we meet with Idols in the Scripture we finde them in Labans Family, Rahel thought her fathers Teraphim a faire portion for her Iacob. And ▪ tis cleare, those Images were his Gods, for hee accuseth his Daughter of Sacriledge, Why hast thou stolne my gods?
The First time that we meet with Idols in the Scripture we find them in Labans Family, Rachel Thought her Father's Teraphim a fair portion for her Iacob. And ▪ this clear, those Images were his God's, for he Accuseth his Daughter of Sacrilege, Why hast thou stolen my God's?
The Heathen to continue the memory of their deceased Worthies, erected Columnas, & Simulacra to outface the Iniquitie of after-times, that obliterate and intombe all things in the graue of obliuion.
The Heathen to continue the memory of their deceased Worthies, erected Columnas, & Simulacra to outface the Iniquity of Aftertimes, that obliterate and entomb all things in the graven of oblivion.
Who had read in the Roman Annals the Iusta, and exequies sacred to the honour of Germanicus, celebrated Saliari Carmine with an Hymne (if Lypsius say true) appropriated to the Gods, his Sedes curules, and Effegies erected in the Capitall, would not (if an high illumination should not checke him) register him in his thoughts for a god; to this purpose their most ancient Columnes, and Altars were consecrated,
Who had read in the Roman Annals the Justa, and exequies sacred to the honour of Germanicus, celebrated Saliari Carmine with an Hymn (if Lipsius say true) appropriated to the God's, his Sedes curules, and Effegies erected in the Capital, would not (if an high illumination should not check him) register him in his thoughts for a god; to this purpose their most ancient Columns, and Altars were consecrated,
and pointed at the very Sepulchres of their gods, yet their Commemoratiue Statues haue gained such credit in the brests of the Vulgar, that their thoughts haue inrolled them in heauen;
and pointed At the very Sepulchres of their God's, yet their Commemorative Statues have gained such credit in the breasts of the vulgar, that their thoughts have enrolled them in heaven;
This the Apostle toucheth, The Gentiles, did not change God into Man, but NONLATINALPHABET into the likenesse of Man. And how euer the wiser Heathen were caried away with the Streames of the furious Vulgar, it is manifest, they reputed those Idols, but as Symbols of that high Deity they comprehended not.
This the Apostle touches, The Gentiles, did not change God into Man, but into the likeness of Man. And how ever the Wiser Heathen were carried away with the Streams of the furious vulgar, it is manifest, they reputed those Idols, but as Symbols of that high Deity they comprehended not.
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The Israelites infected with the Egyptian aire, and imbrued with Idolatry, learnt no more but to erect Calues in memory of the great God. They could not on the sudden fall off from the Lord,
The Israelites infected with the Egyptian air, and imbrued with Idolatry, learned no more but to erect Calves in memory of the great God. They could not on the sudden fallen off from the Lord,
The Papall Rome at this day out-bids the Pagan for Idols of this sort, and scornes the old City should exceed the new in Pluralitie of Images. She hath forged Images to Saints, to Christ,
The Papal Room At this day outbids the Pagan for Idols of this sort, and scorns the old city should exceed the new in Plurality of Images. She hath forged Images to Saints, to christ,
and dares appeare by her Champion Cardinall Bellarmine, (though timorously I confesse) in defence of those Images, that limme out the Sacred Trinitie. Impudent man to make any comparison of God, whereas the Prophet demandeth in his name, To whom will yee compare me? The Lord did reserue himselfe in the Mount that he might not occasion Idolatry,
and dares appear by her Champion Cardinal Bellarmine, (though timorously I confess) in defence of those Images, that limb out the Sacred Trinity. Impudent man to make any comparison of God, whereas the Prophet demandeth in his name, To whom will ye compare me? The Lord did reserve himself in the Mount that he might not occasion Idolatry,
31. relateth out of Varro, that the ancient Romans for an hundred and seuenty yeares, A. V. C. had no Idol in their Capitall, which custome had it still continued Castiùs Dij obseruarentur, our deuotions had beene celebrated with greater Chastitie, prudenter existimans saith that indicious Father, Deospossein simulacrorum stoliditate contemni, That the Deity would grow into contempt, if figured by an Idol:
31. relateth out of Varro, that the ancient Roman for an hundred and seuenty Years, A. V. C. had no Idol in their Capital, which custom had it still continued Castiùs Dij obseruarentur, our devotions had been celebrated with greater Chastity, Prudent existimans Says that judicious Father, Deospossein simulacrorum stoliditate contemni, That the Deity would grow into contempt, if figured by an Idol:
I omit their Hymns, Inuocations, &c. wherein consisted their profane seruice, though as grosse as their Idols. No Gods would downe with the Heathen, but those before their eyes;
I omit their Hymns, Invocations, etc. wherein consisted their profane service, though as gross as their Idols. No God's would down with the Heathen, but those before their eyes;
And seeing all blessings streame downe from heauen to vs, 'tis most reasonable to reflect vpon God the fountaine by sacrifice: And as the beames of his blessings fall, such is the reflection.
And seeing all blessings stream down from heaven to us, it's most reasonable to reflect upon God the fountain by sacrifice: And as the beams of his blessings fallen, such is the reflection.
Vide structuram benedictionis, saith Chrysostome: Marke how these blessings were compacted, Iacob had the dew of heauen seconded with the fatnes of the earth, which in Esaus blessing is post-posed.
Vide structuram benedictionis, Says Chrysostom: Mark how these blessings were compacted, Iacob had the due of heaven seconded with the fatness of the earth, which in Esaus blessing is postposed.
and tell them that sacrifice is an Embleme of a Deity. The men of Lystra no sooner supposed Paul, and Barnabas to bee Gods, but Iupiters Priests shall welcome them with sacrifice. And with this solemnitie was the God of Heauen truely honoured, till all Sacrifices determined in that great one of our Sauior vpon the Crosse.
and tell them that sacrifice is an Emblem of a Deity. The men of Lystra no sooner supposed Paul, and Barnabas to be God's, but Iupiters Priests shall welcome them with sacrifice. And with this solemnity was the God of Heaven truly honoured, till all Sacrifices determined in that great one of our Saviour upon the Cross.
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the third had religious adoration in the Temples; which Adoration was two-fold, internall, and externall. The first was the act of sacrificing prescribed by nature:
the third had religious adoration in the Temples; which Adoration was twofold, internal, and external. The First was the act of sacrificing prescribed by nature:
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an Oxe was sacred to Osyris, an Eagle vnto Iupiter, a Porket to Ceres, the Phoenix to Apollo, a Peacock to Iuno, &c. I conceale their Groues, high-places, and costly apparatus, of which the Scripture is full, all dedicated to Idol - deuotion.
an Ox was sacred to Osyris, an Eagl unto Iupiter, a Porket to Ceres, the Phoenix to Apollo, a Peacock to Iuno, etc. I conceal their Groves, High-places, and costly apparatus, of which the Scripture is full, all dedicated to Idol - devotion.
Better it were to liue as beasts, Quā Deos tam impios, profanos, & sanguinarios colere; then to prostrate themselues as Vassals to such blood-sucking Gods. Know you Heathen, that the God of mercy delights not in effusion of blood.
Better it were to live as beasts, Quā Gods tam Impious, profanos, & sanguinarios colere; then to prostrate themselves as Vassals to such bloodsucking God's Know you Heathen, that the God of mercy delights not in effusion of blood.
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Is it possible that murder should become piety? or can you not be faithfull, except you be vnnaturall? I will not load your patience further with their trifles,
Is it possible that murder should become piety? or can you not be faithful, except you be unnatural? I will not load your patience further with their trifles,
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neither is it strange, that in this Text to finde a shelter, which may be reduced to no other head then Idols, and their Sacrifices. We enuy not Bellarmine this proofe,
neither is it strange, that in this Text to find a shelter, which may be reduced to no other head then Idols, and their Sacrifices. We envy not Bellarmine this proof,
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The blessed Sacrament of the Eucharist wee deny not to be a Sacrifice, but onely Commemoratiue, with the Master of the Sentences. And say with Cyprian, Christ is offered, Iugiter in mysterium, semclin pretium;
The blessed Sacrament of the Eucharist we deny not to be a Sacrifice, but only Commemorative, with the Master of the Sentences. And say with Cyprian, christ is offered, Yoke in mysterium, semclin Price;
And we take that ample confession which the Cardinall giues vs. Saint Thomas and the Schoolemen, were so intent on the bloody sacrifice of the Crosse, that they seldome mentioned that propitiatory one in the Masse,
And we take that ample Confessi which the Cardinal gives us Saint Thomas and the Schoolmen, were so intent on the bloody sacrifice of the Cross, that they seldom mentioned that propitiatory one in the Mass,
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yet the learned attributed small Deity to them, else how durst Lucian flout at their religious obseruances, Quae Religio dicenda est? (saith Lactantius,) quae adoratur in templis, illuditur in Theatris? What Religion may that bee which is adored in the Temples, and flouted at in Theaters? The Principles in Paganisme are by themselues mutually destroyed:
yet the learned attributed small Deity to them, Else how durst Lucian flout At their religious observances, Quae Religio dicenda est? (Says Lactantius,) Quae adoratur in templis, illuditur in Theatris? What Religion may that bee which is adored in the Temples, and flouted At in Theaters? The Principles in Paganism Are by themselves mutually destroyed:
How could Iupiter be hominum sator at { que } Deorum, that had Saturne to his father? Also their Gods were not onely conspicuous for their Vertues, but infamous for their Vices. Iupiter was an Adulterer; Mercury, a thiefe; Venus a wanton; Quirinus a murderer; Flora a Curtizan.
How could Iupiter be hominum sator At { que } Gods, that had Saturn to his father? Also their God's were not only conspicuous for their Virtues, but infamous for their Vices. Iupiter was an Adulterer; Mercury, a thief; Venus a wanton; Quirinus a murderer; Flora a Courtesan.
Now, quis est tam excors, qui hunc in coelo regnare putet, qui ne in terra quidem debuit? What folly is it to admit them for Rulers in Heauen, who are not worthy to liue vpon this earth? And the practice of their Religion was as vicious;
Now, quis est tam Exorcise, qui hunc in coelo Reign putet, qui ne in terra quidem Debt? What folly is it to admit them for Rulers in Heaven, who Are not worthy to live upon this earth? And the practice of their Religion was as vicious;
the same Lactantius relateth of the Lacedemonians, the deuouter Heathen, who vpon a foule occasion (which modesty silenceth) dedicated an Altar to Armata Venus. Holy Scripture doth intimate the foule practice of the Moabites to Baal-Peor (which was Idolum turpitudinis; so Origen: or Priapus, as Hierome supposeth) and that Israel was conspurcated by being their Associates who committed whoredome with the Daughters of Moab, and coupled himselfe to Baal-Peor.
the same Lactantius relateth of the Lacedaemonians, the Devouter Heathen, who upon a foul occasion (which modesty silenceth) dedicated an Altar to Armata Venus. Holy Scripture does intimate the foul practice of the Moabites to Baal-peor (which was Idolum turpitudinis; so Origen: or Priapus, as Jerome Supposeth) and that Israel was conspurcated by being their Associates who committed whoredom with the Daughters of Moab, and coupled himself to Baal-peor.
of which sort were Rhamnusia, Rubigo, Febris, Tempestas, and mala Fortuna, all which found entertainment in Pagan - Rome. Yet euery trifle was recorded for a God. Gluttony is Idolatry saith the Apostle;
of which sort were Rhamnusia, Rubigo, Febris, Tempestas, and mala Fortuna, all which found entertainment in Pagan - Room. Yet every trifle was recorded for a God. Gluttony is Idolatry Says the Apostle;
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Quis non rideat Fornacem Deam? saith Lactantius. But who may abstaine from laughter to heare of Deamuta? stiled Lara, and Larunda, Quid praestare colenti potest, quae loqui non potest? Besotted Heathen,
Quis non rideat Fornacem Dream? Says Lactantius. But who may abstain from laughter to hear of Deamuta? styled Lara, and Larunda, Quid praestare colenti potest, Quae loqui non potest? Besotted Heathen,
thus to put themselues vnder the protection of a dumbe Goddesse; hath she a hand to protect, that wants a tongue for direction? Add hereunto the abstract Vertues and Vices, which with them found Altarroome:
thus to put themselves under the protection of a dumb Goddess; hath she a hand to Pact, that Wants a tongue for direction? Add hereunto the abstract Virtues and Vices, which with them found Altarroome:
Nonne Milites, & Medici egregii declarant ipsos Deos non esse Deos? saith Cyril vnto Iulian. Men on earth dare contend with the gods in heauen for excellency in Physicke,
Nonne Militias, & Medici egregii declarant ipsos Gods non esse Gods? Says Cyril unto Iulian. Men on earth Dare contend with the God's in heaven for excellency in Physic,
Here must I vindicate our Diuines from the Calumnies of the Iesuite; who for affirming the Gentiles not to reckon of their Idols as gods; but to adore them in an Idol, are falsly charged with lying by the Cardinall.
Here must I vindicate our Divines from the Calumnies of the Iesuite; who for affirming the Gentiles not to reckon of their Idols as God's; but to adore them in an Idol, Are falsely charged with lying by the Cardinal.
Indeed this toucheth the quicke, and remoueth all differences betwixt popish Images, and Pagan Idols. Holy Augustine in Psalm. 96. brings in the popish Pagan obiection;
Indeed this touches the quick, and Removeth all differences betwixt popish Images, and Pagan Idols. Holy Augustine in Psalm. 96. brings in the popish Pagan objection;
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THe Idolatry confisted not in the Sacrifice, and Idol, but in the deordinate intent of the Sacrificers. The Will is the subiect and foundation of Iustice, or sinne;
THe Idolatry confisted not in the Sacrifice, and Idol, but in the deordinate intent of the Sacrificers. The Will is the Subject and Foundation of justice, or sin;
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Si verba attendamus, haud ambo crediderunt: the words in both gaue the like sound: Sed Deus potest & corda interrogare; they streamed not from the same fountaine:
Si verba Attendamus, haud ambo crediderunt: the words in both gave the like found: said Deus potest & Corda To ask; they streamed not from the same fountain:
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Mistrust of the fact had seized vpon the heart of the Priest, whereas the blessed Virgin beleeues the fact, but desireth a further resolution of the manner: the end is the touchstone of our doings;
Mistrust of the fact had seized upon the heart of the Priest, whereas the blessed Virgae believes the fact, but Desires a further resolution of the manner: the end is the touchstone of our doings;
as at Delphos, &c. The god of Eckron was vp in Ahaziahs time, which made him send Ambassadors to consult with that Idol-Baalzebub (whom the learned coniecture to be Iupiter Belas) either for cure, or for intelligence;
as At Delphos, etc. The god of Ekron was up in Ahaziahs time, which made him send ambassadors to consult with that Idol-Baalzebub (whom the learned conjecture to be Iupiter Belas) either for cure, or for intelligence;
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The second is of Plato and the Academicks, who as S. Augustine mentioneth, l. s. de Ciuit. Dei, c. 14. ranked his gods into three squadrons, Deos, Damones, and Heroas, and assigned them three places to reside in; Heauen, the aire, and earth.
The second is of Plato and the Academics, who as S. Augustine mentioneth, l. s. de Civil Dei, c. 14. ranked his God's into three squadrons, Gods, Damons, and Heroas, and assigned them three places to reside in; Heaven, the air, and earth.
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And as the same Father witnesseth, cap. 18. hee placed them as Mediators, betwixt the greater gods and mankind, vt ad Deos perferant preces hominum, to conuey the prayers of men to the gods, and to giue answers to them againe.
And as the same Father Witnesseth, cap. 18. he placed them as Mediators, betwixt the greater God's and mankind, vt ad Gods perferant preces hominum, to convey the Prayers of men to the God's, and to give answers to them again.
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But, O multum dolenda necessitas, & detestanda vanitas, ne sit vana Diuinitas, as the B. Father bursteth out in cap. 21. We detest the vanity of that doctrine, which makes a vaine Diuinity.
But, O multum dolenda Necessity, & detestanda vanitas, ne sit Vana Diuinitas, as the B. Father bursteth out in cap. 21. We detest the vanity of that Doctrine, which makes a vain Divinity.
And a reflection of that in Moses prayer, Deut. 32. Com. 17. Yet in adoring deuils, by consequent they lost the Almighty, The God of Heauen is then neglected,
And a reflection of that in Moses prayer, Deuteronomy 32. Come 17. Yet in adoring Devils, by consequent they lost the Almighty, The God of Heaven is then neglected,
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I will destroy those that sweare by God and Melchom, saith the Prophet Zephan. 1. 4 ▪ Heare this, ye Atheists, that haue the Art to comply and keepe-in with all religions;
I will destroy those that swear by God and Milcom, Says the Prophet Zephaniah. 1. 4 ▪ Hear this, you Atheists, that have the Art to comply and keepe-in with all Religions;
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All Morall vertues are comprised in an vniuersall Iustice, and all religious Theology shuts-vp in one Verity: and that solid and entire truth, admitteth no rupture.
All Moral Virtues Are comprised in an universal justice, and all religious Theology shuts-vp in one Verity: and that solid and entire truth, admitteth no rupture.
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Forgine the trespasse of the seruants of thy fathers God, said the Patriarks to their brother Ioseph. What a Petition for pardon was that? They say not, the sonnes of thy father; but the seruants of thy fathers God.
Forgine the trespass of the Servants of thy Father's God, said the Patriarchs to their brother Ioseph. What a Petition for pardon was that? They say not, the Sons of thy father; but the Servants of thy Father's God.
It carieth with it a speciall Emphasis, that Israel coupled himselfe with Baal-Peor: this wicked flesh courteth nothing so much, as this spirituall fornication;
It Carrieth with it a special Emphasis, that Israel coupled himself with Baal-peor: this wicked Flesh courteth nothing so much, as this spiritual fornication;
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Infidelitie spreads her pleasing nets to inchant, Christianity makes shew of nothing but the Crosse. Truth is solid, and hates all superficiall glosses;
Infidelity spreads her pleasing nets to inchant, Christianity makes show of nothing but the Cross. Truth is solid, and hates all superficial Glosses;
whereas Error is crafty, and with her painted delusions, oft-times robs Truth of probability. The Iezabel of Rome sets out her selfe to sale in a most tempting fashion,
whereas Error is crafty, and with her painted delusions, ofttimes robs Truth of probability. The Jezebel of Room sets out her self to sale in a most tempting fashion,
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Peter the Champion of our Lord (whose sword was out in his Masters quarrell) is so infected with the aire of the High Priests Hall, that he throwes downe his Liuery, and there denies him;
Peter the Champion of our Lord (whose sword was out in his Masters quarrel) is so infected with the air of the High Priests Hall, that he throws down his Livery, and there Denies him;
Tertullian in his booke de Corona Militis, cuts off all appearance of fellowship with Idolatry, in not permitting Christian souldiers to weare a Laurell, because the Heathen Victims were encircled with such garlands.
Tertullian in his book de Corona Militis, cuts off all appearance of fellowship with Idolatry, in not permitting Christian Soldiers to wear a Laurel, Because the Heathen Victims were encircled with such garlands.
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And Saint Iohn, fly from Idols, not from Idolatry, but Idols that may occasion it; etiam Draco terrenus de longinquo non minus spiritu absorbet alites:
And Saint John, fly from Idols, not from Idolatry, but Idols that may occasion it; etiam Draco Terrenus de longinquo non minus spiritu absorbet alites:
Will any except mad-men, runne into a house infected to rifle for a rich suit? or dip his hand into a fiery Crucible to pull out gold? or hazard his foule for acquaintance with all Religions? and damne himselfe in a vaine curiositie? How many for all this dare breathe in Italianated aire,
Will any except madmen, run into a house infected to rifle for a rich suit? or dip his hand into a fiery Crucible to pull out gold? or hazard his foul for acquaintance with all Religions? and damn himself in a vain curiosity? How many for all this Dare breathe in Italianated air,
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because the three children escaped scorching? 'Tis mercy aboue expectation, to deliuer that man, who willingly casts himselfe into the mouth of a temptation.
Because the three children escaped scorching? It's mercy above expectation, to deliver that man, who willingly Cast himself into the Mouth of a temptation.
And be euer zealous for that Religion, whereof Truth is the Circumference, and Christ Iesus the Center; that you may liue in his truth, dye in his fauour,
And be ever zealous for that Religion, whereof Truth is the Circumference, and christ Iesus the Centre; that you may live in his truth, die in his favour,
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