Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	signify_v	verse_n	254	4	10.0230	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64364	Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...	Tenison, Thomas, 1636-1715.	1678 (1678)	Wing T704; ESTC R8	332,600	446

Serpent in the Wilderness even so must the son of man be lifted up 'T is the Son of Man here plainly made the Antitype and not the old Serpent as a learned man would have it destroyed indeed on the Cross but not said by the Scripture to be lifted up upon it And though the Saraph was not Christ yet it was the Symbol by which he appeared and by its stretched-out wings it may seem to the Fancy at least very aptly to express Christs Crucifixion with arms extended If it be here said that to make this Serpent a Saraph and a part of Christs Shechinah is to overthrow that which was suggested before of the concealment of the Seraphim in the Ark and of the Cherubim behind the Veil from the eyes of the people prone to Idolatry this being exposed to their daily sight I answer in two Particulars First It was agreeable to the Wisdom of God to give some Type of Christ as crucified that being one great part of that substance of the Gospel of which the Law was a shadow though he pleased not to do it too plainly in the shape of an humane body on a Cross. And no other Type I think occurreth under Judaism but this of the brazen Saraph Secondly Here was not such occasion of Idolatry as might have been taken from the Ark for that was an Oracle and a Divine Light shone forth and a Divine Voice was heard and signs of Adoration to God were there commanded But this was no Oracle It doth not appear that at this symbol any extraordinary cloud or glory shone that hence any Coelestial thunder was heard Only men were helped in thinking on God by the symbol of an Angel which executeth Gods will on Earth whilst a secret virtue from the unseen God made them whole He that turned himself towards it saith the Book of Wisdom was not saved by any thing that he saw but by Thee that art the Saviour of all And if the people had been then prone to Idolize that Symbol it had not remained undefaced till the days of Hezekiah This then is my conjecture and I offer it no otherwise about the Urim and likewise about the Brazen Serpent For Thummim I imagin it to be a thing of a very differing nature So do they who take it to be deriv'd from the Jewel in the Brest-plate of the High-Priest of Egypt called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true such a Brest-plate there was in Egypt and it is mentioned by Diodorus Siculus and AElian And Diodorus supposeth it to have consisted of many Gems but AElian calleth it an Image made of a Saphire It is also confessed that the Seventy Interpreters do render Thummim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here two things are to be observed First This Egyptian Pectoral deserving the name of truth it being put on as an ornament for the Bench in the execution of justice and maintenance of truth as we learn from Diodorus and AElian and not in order to the delivery of Oracles may as well have been taken from the Brest-plate of the High-Priest of the Jews There is no mention of it in Herodotus and before the Graecian times And Diodorus when he speaketh of it he referreth to those days when Heliopolis Thebés and Memphis were the three head-Cities in Egypt out of each of which ten Judges were chosen and for On or Heliopolis it had a publick Temple built in it for the Jews with the consent of Ptolomy Philadelphus by Onias the High-Priest who was then by the power of Antiochus deprived of his Authority and Office in Judaea And concerning the Egyptian Pectoral its name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly modern It may in the second place be observed that upon supposition that this Pectoral was originally Egyptian it doth not follow that the Seventy meant the same thing by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Egyptians did by theirs It may be rather guessed that those Interpreters translating divers words and phrases which grated on Egyptian matters in such prudential manner that Ptolomy might not be offended as is manifest that they did in several places of their Version they made use of this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a name which would at once recommend them to his favour and well express the sense of Scripture or the meaning of Thummim Now if Urim be Images in the lesser Ark of the Pectoral answering in some sort to the Cherubim on the greater Ark what possibly can Thummim be but a copy of the Moral Law put into the Pectoral a copy written in some Roll or engraven in some stone according to the pattern of the Tables brought down from the Mount for what else was there in the other Ark nothing sure though some Rabbins and after them the learned Hugo Grotius believed otherwise Josephus thought nothing else to be there and he had ground for his opinion from the holy Scriptures For it is said in the first of the Kings That there was nothing in the Ark save the two Tables of stone which Moses put there at Horeb. And this is repeated in the second of Chronicles And to say as some adventure to do that the Manna and the Rod of Aaron were there in the time of Moses and taken out in process of time lest the Manna should putrifie and the Rod be worm-eaten as if they could any-where have been so long preserved without miracle soundeth very like to a Rabbinical whimsey For the places of Scripture alledged by Grotius in favour of his opinion they answer themselves For in Exodus it is not said that Moses commanded Aaron to take a pot of Manna and to put it into the Ark but that he required him to lay it up before the Lord or before the Ark where the Lord by his Shechinah then dwelt Also in Numbers it is not said that God commanded Moses to put the Rod of Aaron into the Ark but that he required him to bring it before the Testimony that is the Ark of the Covenant Wherefore that of the Author to the Hebrews In the Holiest of all was the Ark of the Covenant wherein was the Golden pot that had Manna and Aarons Rod that budded and the Tables of the Covenant must be interpreted as if in signified both in and by So saith Capellus upon the place it is usual for them who live by Rome to say they live in it So in Cariathjarim in the Book of Judges signifieth nigh it They pitched saith the Text in Kiriath-jearim in Judah wherefore they called that place Mahaneh-Dan unto this day behold it is behind Kiriath-jearim Neither doth Gorionides say as Grotius maketh him that the Manna and Rod were in the Ark for he speaketh of the Holiest and saith they were there not determining in what part of it they were placed Thummim was not an Image as the Urim were neither

That it is a fond thing vainly invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God Now what can we judg of that Worship which hath for its object something else besides God and is contrary to the Scripture We cannot but think it not a mere impertinence but a wicked act an act which by contradicting his Authority diminisheth his honour and being an act of Worship nothing less than one degree of Idolatry Again in its twenty-eighth Article it teacheth concerning the consecrated Elements That they were not by Christs institution or ordinance reserved carried about lifted up and worshipped By which words it noteth the Adoration of the Host in the Church of Rome not as an innocent circumstance added by the discretion of that Church but as an unlawful worship though it doth not expresly brand it with the name of Idolatry In the Rubrick after the Communion the Adoration of the consecrated Elements is upon this reason forbidden Because the Sacramental Bread and Wine remain still in their very natural substances And it is there added That they so remaining the Adoration of them would be Idolatry to be abhorred by all faithful Christians This Rubrick doth in effect charge the Church of Rome with gross Idolatry for it supposeth the Object which they materially worship to be in its natural substance still a creature and a creature disjoined from Personal union with Christ and not according to the words of their St. Thomas inserted into their Missal a Deity latent under the accidents of Bread and Wine And it concludeth that the worship of such a substance is such Idolatry as Christian Religion abhorreth It doth not indeed affirm in terms that the worship of such a substance by a Romanist who verily thinks it to be not bread but a Divine body is Idolatry but it saith that whence such a conclusion may be inferred It saith that the bread is still bread in its substance and if it be really such whilst it is worshipped the mistake of the worshipper cannot alter the nature of the thing though according to the degrees of unavoidableness in the causes of his ignorance it may extenuate the crime Upon supposition that still 't is very bread in its substance Costerus and it may be Bellarmine himself would have condemned the Latria of it as the Idolatrous worship of a Creature even in Paul the simple of whom stories say that he was extreamly devout but withal that he knew not which were first the Apostles or the Prophets And here it ought to be well noted that there is a wide distance betwixt this saying That Idolatry is a damnable sin and this assertion That Idolatry in any degree of it and in a person under any kind of circumstances actually damneth I would here also commend it to the observation of the Reader that the Church of England speaketh this of the worship of the corporal substance of the Elements present in the Eucharist after consecration and not of the real and essential presence of Christ. And for this reason it left out the terms of Real and Essential used in the Book of King Edward the sixth as subject to misconstruction Real it is if it be present in its real effects and they are the essence of it so far as a Communicant doth receive it for he receiveth it not so much in the nature of a thing as in the nature of a priviledg But I comprehend not the whole of this Mystery and therefore I leave it to the explication of others who have better skill in untying of knots In the Commination used by the Church of England 'till God be pleased to restore the Discipline of Penance a curse is denounced against all those who make any carved or molten Image to worship it And it is the curse which is in the first place denounced on Ash-Wednesday It is true that it is taken out of the Book of Deuteronomy and it is the sense of a verse in that Book used at large in the former Common-Prayer-Book in these words Cursed is the man that maketh any carved or molten Image an abomination to the Lord the work of the hands of the craftsman and putteth it in a secret place to worship it That is though it be done without scandal to men and in such private manner as to avoid the punishment which the Law inflicteth on known and publick offenders But the Church of England repeating this Law in its Commination doth thereby own it to be still of validity and to oblige Christian men The Homilies which are an Appendage to our Church do expresly arraign the Roman-Catholicks as Idolaters in the learned Discourses of the peril of Idolatry Also English Princes and Bishops have declared themselves to be of the same perswasion King Edward the sixth in his Injunctions reckoneth Pictures and Paintings in the Churches of England as adorned by the Romanists amongst the Monuments of Idolatry Of the Injunctions of Queen Elizabeth this is the Thirty-fifth That no persons keep in their houses any abused Images Tables Pictures Paintings or other Monuments of feigned Miracles Pilgrimages Idolatry and Superstition Of the Articles of Inquiry in the first year of her Reign this is one and pertinent to our present Discourse Whether you know any that keep in their Houses any undefaced Images Tables Pictures Paintings or other Monuments of feigned and false Miracles Pilgrimages Idolatry and Superstition and do adore them especially such as have been set up in Churches Chappels and Oratories This likewise is one of the Articles of Visitation set forth by Cranmer Arch-bishop of Canterbury in the second year of Edward the sixth Whether Parsons c. have not removed and taken away and utterly extincted and destroyed in their Churches Chappels and Houses all Images all Shrines Pictures Paintings and all other Monuments of Idolatry and Superstition Bishop Jewel's opinion is so well known that his words may be spared And that Confession of Faith which he penned and which maketh a part of his Apology for the Church of England and in which he calleth the Invocation of Saints in the Church of Rome a practice vile and plainly Heathenish is put into the collection of the Confessions of the Reformed under the Title of the English Confession But the Churches Confession it cannot be called with respect to her Authority which did not frame it whatsoever it be in its substance and in its conformity to her Articles For others of the Church of England a very Learned person the Hannibal and Terrour of Modern Rome hath named enough T. G. hath indeed excepted against many of the Jury but whether he hath not illegally challenged so many of them remaineth a Question or rather it is with the Judicious out of dispute The sentences of private men spoken on this occasion both here and beyond the Seas either broadly or indirectly are scarce to be