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A45420
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Of idolatry
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Hammond, Henry, 1605-1660.
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1646
(1646)
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Wing H555A; ESTC R40543
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38,623
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40
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down under the title of Idolatry two things it will not be amisse briefly to have observed 1. That the same ground of zeal or passion that hath incited some men lately to charge it of a breach of the second Commandment hath long since moved * one of the same spirit to accuse it as a sinne against the other nine and to intitle his severall Chapters of the Swearing Sabbath-breaking murder adultery stealing false witnesse c. and at last of the concupiscence of the Crosse as well as the idolatry of it the reasons being much alike for the whole charge 2. That the signing with the signe of the Crosse in that Sacrament is somewhat distant from that which the Papists use and an act of departure from them in King Edwards second Liturgie more then had been in the first Reformation The former custome was to crosse the child at the Church-doore when it was brought to Baptisme but this of ours as a mark of initiation or reception into Christs flock immediately following Baptisme and a kind of tessera or military signe that the person thus consigned into Christs militia shall for ever after think himself obliged manfully to fight c. A change made merely out of compliance with them who were jealous of too great an inclination to Popery and yet now charged with the guilt of that which it was on purpose designed to decline 71 I should not I conceive be thought in earnest if I should go about to vindicate the use of the Liturgy and of all set forms of prayer from this charge of Idolatry It is true it hath been printed that words in a book are images and consequently that to pray before a book or use a book in prayer is Idolatry or Image-worship But till this argument be extended to all words spoken as well as written and so all vocall though it be extemporary prayer condemned for Idolatry also I shall not conceive that disputer to have believed himself nor consequently give him or my reader the trouble of an answer In stead of extending this enquiry to the survey and vindication of those many other particulars to which the fancies or furies of this last yeare have affixed this charge all that I have now to adde is onely this that I shall beseech God to give such mistakers understanding first and then Charity to make use of it to edification and not to destruction to the reforming their own sinnes and not condemning or reproching other mens laudable at the least innocent actions Judge not that ye be not judged of the Lord SOme few testimonies which may tend to the clearing of the precedent observations but could not conveniently be put in either in the Text or the margin of the Book I have here thought fit to affix by way of Postscript Add. p. 11. ad lin. 32. in marg. Thus among the Romanes in their lustrations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sybil orac l. 3. p. 231. and speaking of the Christians giving over Idolatry {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. it is added immediately {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. naming all the severall nations of the heathen world that were guilty of it p. 264. and exhorting against Idolatry {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 279. and that true pietie as it is opposed to idol-worship so to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 4. p. 287. p. 296. and of the Romanes again {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 315. and so again p. 332. Add. p. 12. ad lin. 24. in marg. In this sense I conceive Plato used the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 9. where speaking of sensuall men and comparing them to beasts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} full fed and lascivious he addes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Or if you will needs have the notion of covetousnesse continued yet I conceive the company that the word is so oft found in the New Testament will have such an influence on it that it shall belong to that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} getting wealth by these unclean prostitutions which sure is expressed by the Authour of the Sybylin oracles l. 3. p. 231. where immediately after the mention of those impurities is subjoyned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Add. p. 14. ad l. 4. in marg. to the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So in the Sybil or is this sinne expressed by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 3. p. 231. and the men guilty of it called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pag. 232. the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} noting all immoderate desires or attempts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Phavorinus and as it is immediately specified {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So in Phocylides {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth seem to import also Add. ad p. 15. l. 10. in marg. So in the Sibyll Oracles l. 2. p. 172. with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} those that had put off all shame are joyned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ravishers and pag. 216. with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which sure belongs to the fury of inordinate lusts there is joyned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rapes and shamelesse lusts and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} secret loves and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the judgements of Brimstone the portion of Sodom for such sinnes follows in the end of that Book All which passages though they cannot be thought to have that antiquity or authour to which they pretend are yet by our Countrey man Joannes Opsopaeus or Cook with great reasons supposed to be as ancient as the Emperour Commodus and so will be worthy our heed for a matter of no greater weight then is now laid on them FINIS 1 Cor. 8. 4. 1 Cor. 10. 19. * Orig. con Cels Just Mar. Apol. Clem. Al. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Athenagoras Theop. ad Autol. Tatianus Theod. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Euseh Praep. Eu. Cyril Alexan. cont. Iulian Tertul. A. pol. Minut. Felix Arnobius Lactantius Aug. de Civit Dei Firmicus * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * That that whole verse belongs to that matter will appear if you view it in the Originall Thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thou hast been dissolute laxata 〈◊〉 dilatata {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by thy lying with them so it is rendred Num. 31. 17. Thou hast cut them or made them Eunuchs for thy self so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which perhaps we mistake for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Covenant doth signifie and so the Targum renders it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} succidisti detruneasti thou lovedst to lie with them c. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Raptoris bona publicanda c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hesych Codex antiq. in Coll. Magd. Ox. * Vid. excerpta Gemarae tr Sanhedr c. 1. §. 7. * In Thisbi p. 139. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Vide Rom. 6. 10. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Irenaeus * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hesyc * Aug. de civ. dei l. 8. c 23. * Neque aera neque auri argentique materia quibus signa conheâ—â—nt esse Deos decernimus sed eos ipsos in his colimus quos dedicatio infert sacra fabrilibus efficit inhabitare simulach is Aâ—nol cont. Genti l. 6. * Desacrif Mag. * Divinâ—â— in Q. Cacil * Aaron Purgatus * c. 3. 12. P. 20. lin. 1. P. 27. near the end * P. 18. l. 2. * Divos divà sque non aliter venerantur quam Deum ipsum c. Lud. in Aug. de civ l. 8. c. ult. vid. Cassand. consult de imag. Polyd. Virg. de rerum invent l. 6. c. 13. 45. Athanas cont. Aâ—â— orâ—â— Eph. Concil. cap. 67. * Via Con. cil Laod. can. 35. p. 352. Zo nar in can â—tum Judill in Cod eccl univers. p. 262. 49. * Vid. view of the New Directory p. 21. p. 82. * Non video in multis quod discrimen sit inter ecrum opinionem de sanctis id quod Gentiles putabant de dâ—â—s suis Lud Vives â—n Aug. de civ. l. 8. c. ult. Of Scandall * Case of Consc. c. 31. * View of the New Direct p. 27. * Parker on the Crosse
soli debitum Creatori exhibere se fatetur Creaturis c. Which is a plain calumny to that Bishop and even contrary to the former part of the relation the Latine words cited from the Councell if the Ei be taken notice of 58 As for the very making of an Image of God the Father who never was clothed in flesh or visible form if it be on designe so to represent him or if being made it be received as a resemblance or Image of him this is a most irrationall folly or mistake for which there is no excuse and though it be not idolatry unlesse being thus made it be worshipt also yet is it a direct contradiction to one great end of Gods prohibiting Images viz. that all men be admonished that he is invisible and it is worth observing that the ancienter of the Heathens themselves have resolved God to be so farre from any visible shape that they would not allow the making any image or picture of him Thus Empedocles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. No mans head or feet or knees or other limmes to be conceived in God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. but a sacred in-effable mind so saith Plutarch in Numa that Pythagoras {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conceived God under the title of the first to be invisible c. and that on those grounds Numa forbad the Romanes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to conceive God to have the shape of any creature or to have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} any formed image of God Which saith he continued for one hundred and seventy years after the building of Rome no {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} image of any form to be seen in their Temples So faith Gerson I remember of the Temple of Peace in Rome which it seems was of that first erection sine simulachro sine imaginibus it had no resemblance or image in it So Antiphanes of God that he is not known by an image nor likened to any thing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and therefore no man can learn him by the help of an image And Philoponus in his Preface to Aristotle de Anima conceives it very necessary to a pious man that would conceive or pray to God as he ought to study the Mathematicks by the help of which he may be able to abstract and separate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from matter and so have a right notion of the deitie So agreeable to the generall notion of wise Heathens till a custome of sin had besotted them was that of God himself to Moses Thou hast not seen any similitude at any time Deut. 4. 8. On which the making any image of him is prohibited All which notwithstanding if in the representation of a sacred story there be set down any form particularly an eye a ray a glory c. not to expresse the person of God the Father but to stand for him not to signifie any supposed likenesse of him which is impossible but onely to present him to the mind of the beholder a doing some action of his which is in effect to do the very same thing in a Table which the word Jehovah or God would do in a Book I conceive not what charge could be laid on it at least what degree or spice of Idolatry unlesse I must be thought to worship the name of God because I write or reade it 59 As for the resemblance of the man Christ Jesus the bare expressing and not worshiping that form that was so long visible on this earth as this pretends no more to the painting of divinity then the lines of a body can be thought to undertake to expresse the soul and so cannot be accused of that imposture so will it not be lyable to any other charge with any that hath not resolved all pictures even of his own parents unlawfull unlesse it be perhaps in order to the danger of being worshipt by others which consequently ought very prudently to be weighed and considered before any such be set up in any place as before was touched 60 And the same may be said of the pictures of holy men the discourse wholly abstracting from worship or designe or thought of worship as here it doth in our present consideration To which purpose it is observable that Calvin himself is by Doctor Reinolds produced and avouched against Bellarmines contrary slander to affirm the Images of Christ and the Saints non esse prohibitas simpliciter not to be simply prohibited and so in like manner Luther the Zuinglians Melancthon and the Madgeburgians all detesting the worship of Images but not the Images themselves And so Illyricus and Peter Martyr also who thinks the worship of images to be a prime part of Popish Antichristianisme doth yet resolve Christi Sanctorum imagines haberi rectè posse modò ne colantur atque adorentur that the images of Christ and the Saints may lawfully be had so they be not worshiped 61 Once more to worship the bread in the Sacrament must wheresoever it is to be met with certainly be Idolatry too in the literall notation of the word that is the worshiping that which is not God And for those that do this on any the subtlest ground that by any errour or mistake be it never so piously taken up do actually worship this bread that first conceive it to be turned into the very body of Christ and the elements after consecration to be no longer bread and wine but very Christ incarnate and thereupon do worship it These I say in case they be mistaken and those elements be not so turned and transubstantiated into Christ though they are not guilty of the sinne of Idolatry in all the aggravations that belonged to it among the heathen being not guilty of their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the acknowledgement of the many gods of which their image worship was an appendage yet can I not free them from the charge of worshiping an idol that is somewhat which is not God viz. a piece of consecrated bread c. 62 He that conceives this too sudden or severe a censure may know that the Papist-Doctours are very ready to make confession of it themselves If the elements be not so changed saith Costerus of Transubstantiation we Papists are the meanest vilest kind of Idolaters in the world worse as I remember he addes then the Laplanders that worshiped a red Cloth And there is no denying it upon that supposition because it is part of the supposition that what is so worshipt for God is not God and that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Idol in the Scripture-sense which is all that I have now said 63 And if it be replyed that they worship nothing but what they conceive to be Christ and consequently that the Ignorance and contrary perswasions which may be pretended for such