Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	beast_n	earth_n	fowl_n	2,016	5	9.9276	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12808	A sermon on the Second Commandement preached in Saint Pauls Church, Ianuarie 6. 1623. By Iohn Squire vicar of Saint Leonard in Shorditch by London.	Squire, John, ca. 1588-1653.	1624 (1624)	STC 23115; ESTC S121755	30,399	59

crime but at that day God will question thee in this phrase Tu fecisti diddest Thou make any grauen Image Thou shalt not make any grauen Image Tibi to thy selfe take this phrase Tibi to thy selfe also it merits thy attention It is an Hebraisme signifying that men must make no Images for Religion of their owne heads without Gods command Moses indeed made an Image the Brasen image but not Sibi to himselfe and Solomon made Images the Cherubins but not Sibi of his owne inuention God himselfe commanded the one Num. 21. 8. and the other 1. Reg. 6. 23. But it seemeth the Successour of Saint Peter hath a prerogatiue aboue the person of Moses Solomon indeed did not durst not make an Image Sibi to himselfe of his owne authoritie but behold a greater than Solomon is here the Pope doth make Images Sibi to himselfe and commandeth them to be made by others also But if he will make an Image for himselfe let him make an answer for himselfe also Be not thou partaker of other mens sinnes Ne facies Tibi make no grauen Image to thy selfe till thou canst finde some plaine place of Scripture expressely to command it Thou shalt not make to thy selfe any grauen Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pagnine signifieth Sculpere or Dolare Pasal Pesel to carue or graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculptile dicitur tam de lignis quàm de lapidibus any Image carued in wood or grauen in stone By the Septuagints it is translated both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idoll as here Exod. 20. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image as Esay 40. 18. Which is an hint sufficient to anticipate that Idol-distinction betwixt an Image and an Idol The second point doth inhibite a second sort of Images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the former word some vnderstand Temounah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images framed with caruing or grauing tooles by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images formed with a Pen or Pencill Statues or Pictures Others take this last word in a more large sence to signifie as our translation doth also render it any likenesse Similitudo be it figura or phantasma sayth Pagnine Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the outward action of the hand or the inward fiction of the minde Dij factitij or fictitij as Caluine speaketh be the intention of man what it will or the inuention of man what it can here is a generall interdiction of all Images Thou shalt not make to thy selfe any likenesse Though this be plaine enough yet is the Lord pleased to explaine this Precept by an enumeration Thou shalt not make to thy selfe any grauen Image nor any likenesse of any thing in heauen aboue or in the earth beneath or in the water vnder the earth that is no Image must be made to religious vse of any either Fowle of the aire or Starre of the skie either of Beast of the field or Tree of the forrest either of Men on the land or Fish of the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec desuper nec desubter Bamajim Bashamajim not any likenesse of any thing in any place Surely if some had not set themselues to support their opiniatiue conclusion I could not imagine how it were possible for any man to exempt any Image from this generall distribution by their supersubtile distinctions The precept hauing prohibited the purpose it proceedeth to the Practice Thou shalt not bow downe to them nor worship them The first word to bow in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble ones self with the signes Shachah of humiliation as baring the head bending the knee bowing the bodie spreading the armes c. In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis a metaphor taken from the manner of Spaniels when Zanch. in Praec 3. c. 14. pag. 367. they couch and crouch on the ground before their Masters Our Latine translation is incuruare to bow expressing only one gesture but inuoluing all the other The Image-aduocates that they may reserue a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one starting hole for an euasion translate it non adorabis thou shalt not adore B. Bonner in sec Praeceptum pag. 249. them Although this make a tautologie the next word coles signifying Worship or Adoration neuerthelesse wee admit this their owne translation but with their owne distinction Adoration is twofold sayth Lyra Signi Facti the outward of the Action and the inward of the Affection it is here vsed in the first sence as also 2. Reg. 5. 18. Thus then runneth the inhibition Thou shalt not performe any religious gesture to any Image Now whether this bee not the Practice of the Church of Rome when they creepe to a Crosse kneele to an Image and kisse them both Let the Roman Catholikes themselues gainesay but I thinke they cannot gainesay so common a Practice The second point prohibited in our Practice is Worship the Hebrew terme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Gnauad Greekes turne by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 4. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3. 24. where note by the way that distinction of Dulia and Latria may be taken out of the way it is not vncontroulable its members are not distinct it selfe therefore is no distinction the Latines translate it by one word Seruire to serue it being a metaphore from Seruants But this Seruice being in Religion of an higher nature our translators doe well expresse it by a word of an higher name Worship Now this worship or religious seruice consisteth of many particulars all inhibited by the Scriptures to be exhibited to Pictures as inuocation of them Esay 44. 17. Thankes to them Ier. 2. 27. no not to Bow before them 2. Chr. 25. 14. Preaching for them Ier. 2. 8. Swearing by them Zeph. 1. 5. Sacrificing 2. Reg. 17. 35. Censing Ier. 18. 15. c. The sence then is this impart no such seruice to any Image for thereby thou shalt make it an Idoll 2. Reg. 18. 4. and thy selfe an Idolater Rom. 1. 25. Thus are wee come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vmbelicum vsque to the Nauel middle and pith of this Commandement From commanding our God goeth on to perswading The first Argument is from his Iustnesse in which the Punisher is premised as a preface to the Punishment I the Lord thy God am a iealous God The Lord Iehouah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee God being Haiah the Beeing ens entium in himselfe primitiuely in vs deriuatiuely in him wee haue our Beeing Act. 17. 28. Elohim God contradistinct to Elelim the last signifying vanities a false god the first a true God The affixe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God Thy Eloheca God by purchace and thy God by promise I bought thee and brought thee from Egypt and the Egyptian slauerie vers 2. and