Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	image_n	worship_n	worship_v	2,495	5	9.2639	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04347	A manuduction, or introduction vnto diuinitie containing a confutation of papists by papists, throughout the important articles of our religion; their testimonies taken either out of the Indices expurgatorii, or out of the Fathers, and ancient records; but especially the parchments. By Tho. Iames, Doctor of Diuinitie, late fellow of New-Colledge in Oxford, and Sub-Deane of the cathedrall church of Welles. This marke noteth the places that are taken out of the Indices expurgatorij: and this [pointing hand], a note of the places in the manuscripts.	James, Thomas, 1573?-1629.	1625 (1625)	STC 14460; ESTC S107696	146,396	156

but they will haue it many times out of mens throats as it were and bury them aliue rather then faile sending them quicke vnto the graue There is a pretty Storie to this purpose in Amatus Lusitanus worth the rehearsing one Armellius a rich man fell sicke but his sicknesse was not to death the Friars of Saint Dominick and Francis wisht him as their manner is to commend his soule vnto God and a good part of his goods vnto them that they might pray for his soules health after hee was departed this world but their meaning was to prey vpon his body being aliue for they would haue buried his body quicke that his body might haue taken possession of his graue and they of his goods but as God would haue it in comes the Physitian who wondring at his sudden departure maketh triall and findes there was life in him recouers him of his sicknesse the man liued many yeares after and reuoked his Legacy to the no small griefe of these greedy Shauelings who had lost such a booty And therefore it was not without cause that Erasmus was accounted an Hereticke before he died for writing so sharpely against their foolish Obites and Mortuaries that were bought and sold for other mens prayers that would doe the deceased no good for as the same Erasmus saith out of Augustine and hath been formerly shewed funerall pompes and such like solemnities may yeeld some comfort to the liuing but the dead are neuer a whit the better for them And therefore they are but meere Wood-cocks that will bee caught with such Springes These Springes were Confession whereby by the confession of Gul. de S. Amore our Friars and Monkes especially Mendicants get no small Legacies vnto their hands and therefore seeing prayers for the dead as hath been prooued are nothing and funerall pompes are nothing but comforts to the liuing and not the dead wise and vnderstanding men among the Papists may spare this charge and bestow it vpon their poore Kinsfolke Wiues and Children for ought I can see Against adoration of Images BEfore wee enter into the maine controuersie about Adoration of Images let vs enter some Creekes thereof and then lauch forth into the deepe and as he that goeth about to fell a Tree that is compassed with Thornes and Bushes at the bottome must first cut or grub vp the bushes that hee may come at the tree so wee will cut off certaine nice and thorny distinctions that wee may the more freely come to throw downe this great tree of Images which like Alex. Oke is growne now to adoration and speciall worship The distinctions are three betweene simulachrum and imago a similitude or likenesse of a thing an Idoll an Image and latria and doulia The Papists as much as wee condemne the worshipping of Idols and simulachra and all god-worship or latria to Images of men but not the worship or adoration of Images in a meaner sort called doulia or in a greater called latria of the Images of God either alone or in the Trinitie or of the Crosse or of our blessed Sauiour that died vpon the Crosse both God and Man But God willing we will first auoide these niceties and fooleries of distinctions out of their owne Writers and then erect and establish certaine propositions whereunto the Papists must stand vnlesse they will thwart and withstand some of the chiefest of their owne Writers A simulachre and an image are all one saith learned Vatablus With him agreeth Geo. Cedren or rather the Translator of him out of the Greeke An Idol and an Image are all one If doubt be made we appeale vnto an Herald that shall proclaime so much vnto the whole World euen Desiderius Heraldus in his learned Annotations vpon Arnobius For the third distinction of Latria and Doulia let the Christians call them what they will and distinguish the one from the other the Gentiles put no difference betweene them as testifieth Lil Greg. Gyraldus Thus hauing cleared the passages we purpose to make good these following Propositions 1. That Images were not vsed in the Primitiue Church 2. When they began to come into vse and crept into Churches they were onely Lay-mens Remembrancers not their Idols or worshipped of them 3. That when they began to be worshipped as Idolatrie commeth in step by step Images of the Trinitie or of God the Father were neuer generally receiued but mostly misliked of the Church 4. Adoration of Images crosseth Scripture 5. Repugneth to reason 6. And is very much impugned by the Papists themselues of the better sort The First Proposition Images were not vsed in the Primitiue Church IF Agobardus Works and especially his de Picturis with Papyrius Massenius notes and Desiderius Heraldus annotations vpon Arnobius bee not satisfying in this point we shal be constrained to haue recourse to the Writings of the Fathers and the Histories of the Church out of both which it will appeare as cleare as the Sunne-shine at Noone-day that the Prime-Christians could say confidently that they had no Altars no Images nor Statuaes making Images the badge or cognizance to know the Christian from the Gentill and who knoweth not that memorable History of Epiphanius recorded by Saint Hierome Which Epistle you haue laboured what you can to discredit and when you could not doe that you fell foule vpon some few Notes of Erasmus that declared the same A poore reuenge but that Epistle and the truth thereof doth stand and your doctrine of Images must needs fall vnlesse it haue better proppes to maintaine it then I see in this first Proposition The Second Proposition When Images came into the Church they were placed in their Temples for rememoration and not for adoration THe Proposition is so notorious and famous out of Gregories Epistle to Serenus of Masseils that you were best blot out that Epistle and coyne a doctrine cleane contrary to this and clap it to some Epistle or other And doubtlesse as you are cunning gamesters that can helpe your selues at a need yee haue played your parts very cunningly on both sides Saint Gregorie in his ninth booke and ninth Epistle to Serenus Bishop of Marseils blameth him for being so inconsiderate as to breake certaine Images that were offensiue by reason of the peoples worshipping them Hee saith Antiquitie knew of the painting of Saints Stories in places where men did worship God although they did not worship pictures as gods or as men I reuerence S. Gregorie as much as any man hauing perused his workes as much as some others haue done and compared him with the Manuscript Copies which vnder correction I take to bee the best reading of him or any other Greeke or Latine Author But these words quia in locis venerabilibus Sanctorum depingi Historias non sine ratione admisit vetust as hee saith but admisit permitted them to bee painted and yet I can scarsely beleeue them because Epiphanius that

liued some hundreds of yeares before Saint Gregorie rent the Vayle in the Church Was he inconsiderato zelo succensus when he did it Who dares say it And both Tho. Bradwardine our profound Doctor and the Councell of Basil haue taught me how to distinguish betweene auctorities and auctorities the former and the latter and whereas it may be obiected for proofe hereof that the Picture of our Sauiour was miraculously depaynted in the Lateran Church as saith Geo. Venetus take that which followeth Sirectè sentiunt qui haec scribunt if that be true which is written of it But to reuer● to my purpose How doth this doctrine of Gregories that Images may bee but may not bee worshipped agree with that which went before in the seuenth booke of Greg. Register Indict 2. ep 54. to Secundinus The words come not in by way of a Postscript Sic esse oportet but they come in or rather are thrust in the perclose of that long Epistle by head and eares The Images saith this false Gregorie which you sent for vnto me by Dulcidius the Deacon I haue taken care to be conueyed vnto you And it was no small pleasure vnto me to see by this your liuely and earnest affection to contemplate him whose Image you desired to haue before your bodily eyes that seeing his picture you might the better imprint him in your imagination And verily it is not amisse done of vs then to demonstrate inuisible things by visible Iust so a man that loueth and longeth to see his friend or a man that truly loues his wife maketh all the haste he can to see the husband his wife the man his friend comming from the Church or the Bath and doth both meet them some part of the way and reioyce with exceeding great ioy I perceiue by this that you are much inflamed with the loue of your Sauiour because you haue such a longing after his Image And yet I would not haue you to conceiue that wee are so grosse as to worship the Image as a god no no we worship God by the Image who was crucified dead and buried and now sitteth at the right hand of God as we are well taught in the Creed For whilest the outward picture or Scripture representeth the Image to our bodily eyes the eyes of our minds take great comfort in his glorious Resurrection and blessed Passion In consideration whereof we haue caused to be sent vnto you two sultaries or tables wherein are painted the Images of God the Sauiour and of the blessed Virgin the Mother of God and of the blessed Apostles Peter and Paul by our foresaid sonne and Deacon You shall likewise receiue a Crosse and a Key that hath been hallowed vpon the body of S. Peter the chiefe of the Apostles that being thus crossed and thus keyed you may bee sufficiently defended from all euill Now let vs rest a while and be thinke our selues first for the time It was written a yeare or two before the other to Serenus and if this better had been true Gregorie had good cause indeed to find fault with his inconsiderate rashnesse that would offer to touch much more to betrample and breake such precious Reliques but Gregory distinguisheth adoration from rememoration and at the most he maketh Images but Lay-mens bookes but this Secundinus to whom he writeth is a seruant of God an Incluse or Recluse and last of all I must be bold to tell you this that this Epistle is not found in any of our ancient Manuscripts saue one that citeth it not out of Gregorie but as Gregories sentence or Gregories opinion taken out of the Decrees of Canons So then if Dominicus Basa or the Cardinals deputed for the reuising and printing of the Fathers out of the Vatican Print were so bold as to mend Gregory out of Gratian or the Decrees I say vnder correction they were more bold then wise and wee are like to haue the Fathers Workes well amended that are reuised after this manner Againe it must be duly considered that Gregory in the Manuscripts wrote fourteene bookes of Epistles distributed and ranked according to the yeares that he sate Pope but you haue confounded the Epistles and made but twelue books wherin notwithstanding there is hysteron proteron I know not how often so that the story of things is much obscured thereby Howsoeuer either Gregory doth contradict that in the ninth booke and ninth Epistle which he had formerly said in his seuenth booke touching the vse and adoration of Images but the truth is this is a patched Epistle and it appeareth out of the Gospell that a new piece put to an old garment will make the rent worse I conclude this Proposition out of learned Papists words To vse Images for adoration and worship were to abuse them crosse to the discipline of the ancient Church for a memoriall or remembrance of the Saints by them we may lawfully vse them or if wee needs must fall to adoration of Saints let vs either imitate their vertues which is the best kind of worshipping them as for reuerence to mute Images the true Church asknowledgeth none but the liuely Images of God And so an end of this Proposition The third Proposition It is not lawfull to paint the Images of the Trinitie or of God the Father c. I Say it is not onely vnlawfull but also impossible cui me assimilastus yet you as if you had better eyes then other men or had been snatched vp with Saint Paul into the vpper Heauen and taken full view of the glorious Maiestie of God haue taken vpon you to paint God with three faces as noteth a good Historian I know there bee some quaint and Polite Missals extant in the publike Library that haue shaped them otherwise Pictoribus atque Poet is quidlibet audendi semper fuit aequa potestas And your owne deere Polydore yeelds the selfe same reason If no man euer saw God how shall we be able to make any representation of him Therefore we may safely conclude this third Proposition Painting of God the Father or of the Trinitie was neuer generally receiued of the Church of God The fourth Proposition Adoration of Images crosseth the Scripture LEt Polydore Virgil speake for all the rest God Almightie gaue certaine Lawes and Precepts to bee kept of the Iewes our blessed Sauiour confirmeth them in the new Testament If thou wilt come vnto euerlasting life keepe the Commandements the chiefe whereof is Worship only one God that is worship not the similitude or likenes of any created creature What can be spoken more plaine or to the purpose The fifth Proposition It is repugnant to Reason YF wee bee ashamed to worship the Carpenter that made these images should we not in reason bee ashamed to worship the images that are made by them Againe is it not vnreasonable that beeing forwarned by Salomons example whose heart was turned aside to