Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	worship_v	write_a	38	3	9.9415	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02563	The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.	Hall, Joseph, 1574-1656.	1628 (1628)	STC 12690; ESTC S117610	79,903	246

furnished vnto all good workes Loe it is so profitable to all these seruices that thereby it perfects a Diuine much more an ordiarie Christian That which is so profitable as to cause perfection is abundantly sufficient and must needs haue full perfection in it selfe That which can perfit the teacher is sufficient for the learner The Scriptures can perfit the man of God both for his calling in the instruction of others and for his owne glorie Thou hast knowne the Scriptures from a childe saith Saint Paul to his Timothy which are able not profitable only to make thee wise vnto saluation through faith which is in Christ Iesus It is the charge therefore of the Apostle not to bee wise aboue that which is written The same with wise Salonons The whole word of God is pure Adde thou not vnto his words lest he reproue thee and thou be found a lier Loe hee saith not Oppose not his words but Adde not to them Euen addition detracts from the maiestie of that Word For the Law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure making wise the simple The statutes of the Lord are right reioycing the heart the Commandement of the Lord is pure enlightning the eyes As for those Traditions which they doe thus lift vp to an vniust competition with the written Word our Sauiour hath before hand humbled them into the dust In vaine doe they worship me teaching for doctrines the commandements of men Making this a sufficient cause of abhorring both the persons and the seruices of those Iewes that they thrust humane Traditions into Gods chaire and respected them equally with the institutions of God Cardinall Bellarmine would shift it off with a distinction of Traditions These were such saith hee quas acceperant à recentioribus c. as they had receiued from some later hands whereof some were vaine some others pernicious not such as they receiued from Moses and the Prophets And the Authors of these reiected Traditions hee cites from Epiphanius to be R. Akiba R. Iuda and the Asamoneans from Hierome to bee Sammai Hillel Akiba But this is to cast mists before the eyes of the simple For who sees not that our Sauiours challenge is generall to Traditions thus aduanced not to these or those Traditions And where he speakes of some later hands he had forgotten that our Sauiour vpon the mount tells him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That these faulted Traditions were of old And that he may not cast these vpon his Sammai and Hiliel let him remember that our Sauiour cites this out of Esay though with some more cleernesse of expression who farre ouerlooked the times of those pretended Fathers of mis-traditions That I may not say how much it would trouble him to shew any dogmaticall Traditions that were deriued from Moses and the Prophets in parallel whereof let them be able to deduce any Euangelicall Tradition from the Apostles and we are ready to imbrace it with all obseruance Shortly it is cleere that our Sauiour neuer meant to compare one Tradition with another as approuing some reiecting others but with indignation complaines that Traditions were obtruded to Gods people in a corriualitie with the written word which is the verie point now questioned SECT III. Traditions against reason EVen the verie light of reason showes vs that as there is a God so that he is a most wise most iust God needs therefore must it follow that if this most iust and wise God will giue a Word whereby to reueale himselfe and his wil to mankinde it must bee a perfect Word for as his wisdome knowes what is fit for his creature to know of himselfe so his iustice will require nothing of the creature but what hee hath enabled him to know and doe Now then since hee requires vs to know him to obey him it must needs follow that hee hath left vs so exquisite a rule of this knowledge and obedience as cannot admit of any defect or any supplement This rule can bee no other then his written Word therefore written that it might be preserued entire for this purpose to the last date of time As for orall Traditions what certaintie can there be in them What foundation of truth can be layd vpon the breath of man How doe wee see the reports varie of those things which our eyes haue seene done How doe they multiply in their passage and either grow or dye vpon hazards Lastly we thinke him not an honest man whose tongue goes against his owne hand How hainous an imputation then doe they cast vpon the God of truth which plead Traditions deriued from him contrarie to his written Word Such apparently are the worship of Images the mutilation of the Sacrament Purgatorie Indulgences and the rest which haue passed our agitation Since therefore the authoritie of Romish Traditions is besides noueltie erroneous against Scripture and reason we haue iustly abandoned it and are thereupon vniustly condemned As for those other dangerous and important innouations concerning Scriptures their Canon inlarged their faultie version made authenticall their fountaines pretended to be corrupted their mis-pleaded obscuritie their restraint from the Laitie we haue already largely displaid them in another place CHAP. XVII The newnesse of the vniuersall Head-ship of the Bishop of Rome THose transcendent Titles of Head-ship and Vniuersalitie which are challenged to the Bishop and Sea of Rome are knowne to bee the vpstart brood of noted ambition Simple and holy Antiquitie was too modest either to require or tolerate them Who knowes not the profession of that holy Martyr in the Councell of Carthage Neque enim c. There is none of vs that makes himselfe a Bishop of Bishops or by a tyrannous feare compels his Vnderlings to a necessitie of obedience But perhaps at Rome it was otherwise Heare then with what zeale their owne Pope Gregorie the Great inueighs against the arrogance of Iohn Bishop of Constantinople for giuing way to this proud stile His Epistles are extant in all hands so cleare and conuictiue as no art of Sophistrie can elude them wherein hee calls this title affected by the said Iohn and Cyriacus after him a new name a wicked profane insolent name the generall plague of the Church a corruption of the Faith against Canons against the Apostle Peter against God himselfe as if he could neuer haue branded it enough And least any man should cauill that this stile is only cryed downe in the Bishops of Constantinople which yet might bee iustly claymed by the Bishops of Rome Gregorie himselfe meetes with this thought and answers beforehand Nunquam pium virum c. that neuer any godly man neuer any of his Predecessors vsed those Titles and more then so that whosoeuer shall vse this proud stile hee is the very fore-runner of Antichrist If in a fore-sight of this vsurpation Gregorie should haue beene hired to haue spoken

beseeching him that no such pictures may be hanged vp contrarie to our religion Though by the way who can but blush at Master Fishers euasion that it was sure the picture of some profane Pagan When as Epiphanius himselfe there sayes it had Imaginem quasi Christi vel sancti cuiusdam the Image as it were of Christ or some Saint Surely therfore the Image went for Christs or for some noted Saints neither doth he find fault with the irresemblance but with the Image as such That of Agobardus is sufficient for vs Nullus antiquorum Catholicorum None of the ancient Catholiques euer thought that Images were to be worshipped or adored They had them indeed but for historie-sake To remember the Saints by not to worship them The decision of Gregory the Great some six hundred yeeres after Christ which he gaue to Serenus Bishop of Massilia is famous in euerie mans mouth and pen Et quidem quia eas adorari vetuisses c. Wee commend you saith hee that you forbade those Images to bee worshipped but we reproue your breaking of them adding the reason of both For that they were onely retained for historie and instruction not for adoration which ingenuous Cassander so comments vpon as that he showes this to be a sufficient declaration of the iudgement of the Roman Church in those times Videlicet ideo haberi picturas c. That Images are kept not to bee adored and worshipped but that the ignorant by beholding those pictures might as by written records be put in minde of what hath beene formerly done and bee thereupon stirred vp to pietie And the same Author tells vs that Sanioribus scholasticis displicet c. the sounder Schoole-men disliked that opinion of Thomas Aquine who held that the Image is to be worshipped with the same adoration which is due to the thing represented by it reckoning vp Durand Holcot Biel. Not to spend many words in a cleere case What the iudgement and practice of our Ancestors in this Iland was concerning this point appeares sufficiently by the relation of Roger Houeden our Historian Who tells vs that in the yeere 792. Charles the King of France sent into this Isle a Synodall Booke directed vnto him from Constantinople wherein there were diuers offensiue passages but especially this one that by the vnanimous consent of all the Doctors of the East and no fewer then 300. Bishops it was decreed that Images should be worshipped quod Ecclesia Deiexecratur saith he which the Church of God abhorres Against which errour Albinus saith he wrote an Epistle maruellously confirmed by authoritie of diuine Scriptures and in the person of our Bishops and Princes exhibited it together with the sayd Booke vnto the French King This was the setled resolution of our Predecessours And if since that time preuailing superstition haue incroached vpon the ensuing succession of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the old rules stand as those Fathers determined Away with nouelties But good Lord how apt men are to raise or beleeue lies for their owne aduantages Vspergensis and other friends of Idolatrie tell vs of a Councell held at London in the dayes of Pope Constantine Anno 714. wherein the worship of Images was publiquely decreed the occasion whereof was this Egwin the Monke after made Bishop had a vision from God wherein hee was admonished to set vp the Image of the Mother of God in his Church The matter was debated and brought before the Pope in his See Apostolike There Egwin was sworne to the truth of his vision Thereupon Pope Constantine sent his Legate Boniface into England who called a Councell at London wherein after proofe made of Egwins visions there was an act made for Image-worship A figment so grosse that euen their Baronius and Binius fall foule vpon it with a facile inducimur c. we are easily induced to beleeue it to be a lie Their ground is that it is destitute of all testimony of Antiquitie and besides that it doth directly crosse the report of Beda who tells vs that our English together with the Gospell receiued the vse of Images from their Apostle Augustine and therefore needed not any new vision for the entertainment thereof Let vs inquire then a little into the words of Beda At illi but they Augustine and his fellowes non daemoniaca c. came armed not with the power of Deuils but of God bearing a siluer Crosse for their Standard and the image of our Lord and Sauiour painted in a Table and singing Letanies both for the saluation of themselues and of them whom they came to conuert Thus he This shewes indeed that Augustine and his fellowes brought Images into England vnknowne here before A point worthy of good obseruation but how little this proues the allowed worship of them will easily appeare to any reader if hee consider that Gregorie the first and Great was he that sent this Augustine in England whose iudgement concerning Images is cleerely published by himselfe to all the world in his fore-cited Epistle absolutely condemning their adoration Augustine should haue been an ill Apostle if he had herein gone contrarie to the will of him that sent him If withall he shall consider that within the verie same centurie of yeeres the Clergie of England by Albinus Bedes Scholler sent this publique declaration of their earnest disauowing both of the doctrine and practice of Image-worship SECT II. Image Worship against Scripture AS for Scripture We need not to goe further then the verie second Commandement the charge whereof is so ineuitable that it is very ordinarily doubtlesse in the guiltinesse of an apparent checke left out in the deuotionall Bookes to the people Others since they cannot raze it out would faine limit it to the Iewes pretending that this precept against the worship of Images was only Temporall and Ceremoniall and such as ought not to be in force vnder the Times of the Gospell Wherin they recal to my thoughts that which Epiphanes the sonne of Carpocrates answered When his lust was checked with the command of Non concupisces True said hee that is to be vnderstood of the Heathen whose Wiues and Sisters wee may not indeed lust after Some more modest spirits are ashamed of that shift and fly to the distinction of Idols and Images a distinction without a difference of their making not of Gods Of whom we neuer learned other then that as euery Idoll is an Image of something so euery Image worshipped turnes Idoll The Language differs not the thing it selfe To be sure God takes order for both Yee shall make you no Idoll nor grauen Image neither reare you vp any standing Image neither shall you set vp any Image of stone in your Land to bow downe to it Yea as their owne vulgar turnes it Non facies tibi c. statuam Thou shalt not set thee vp a Statue which God hateth The Booke of God is full of his