Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	worship_n	worship_v	worshipper_n	121	3	11.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00593	Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.	Featley, Daniel, 1582-1645.	1636 (1636)	STC 10730; ESTC S121363	1,100,105	949

it be unlawfull to make an image of God what suppose you is it to make a god of an Image by adoring it in Gods stead Was not Phoedra an adulteresse when shee lay with Hipolytus because shee protested that shee embraced Theseus in him whom he so neere resembled Were the Jewes that worshipped the Calfe or they that worshipped the brasen Serpent or the image of Baal free from idolatry They dare not say it because the Spirit of God condemneth them for Idolaters yet they might plead for themselves as Papists doe that they worshipped God in the Calfe and Christ to come in the Serpent and him that dwelleth in a light that cunnot bee approached unto in the image of Baal or the Sunne For they were not such Calves as to fixe their devotion on a Calfe of their owne making they were not so deceived by the old Serpent as to attribute divine power to a Serpent of brasse their eyes were not so dazled with the beames of the Sunne that they mistooke the Sunne for God No the words of q Exod. 32.5 Aaron To morrow is a feast Jehovae to the Lord and those of God himselfe Thou r Hos 2.16 shalt call me no more Baal for I will take away the names of Baalim out of their mouth make it a cleare case that they made but a stale of the Image who bowed downe before it intending the honour to God himselfe as ſ Joseph antiq Jud. Jeroboam instituit ut in vitulis Deus coleretur Josephus testifieth of Jeroboam Jeroboam saith hee appointed that God should bee worshipped in those Calves which he set up in Dan and Bethel And what shall we say if Papists are indebted to the Heathen for this answer who set this varnish upon their idolatrous practice as you may see in t Lact. divin institut l. 2. c. 2. Non simulacra colimus sed eos ad quorum imaginem sunt facta Lactantius u Tyr. ser 38. Dicunt se maximum Deum in simulacris colere Tyrius and * Clem. constit Apostol lib. 1. cap. 6 7. Aiunt nos ad honorem invisibilis Dei visibil●s Imagines adoramus Clemens Romanus Saint Paul also testifieth as much of the Heathen in generall Rom. 1.23 They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and to foure footed beasts and to creeping things And of the Athenians in particular Acts 17.23 Whom therefore yee ignorantly worship him declare I unto you The greatest God as Tyrius speaketh the invisible God as Clemens the incorruptible God as the Apostle the God whom Paul preached the Lord Jehovah is the true God that made heaven and earth yet the Jewes and Gentiles who worshipped him by an image or according to their own imaginations in Scripture stand charged with Idolatry and for ought appeares to the contrary as deeply as if their devotion had pitched and settled upon the image of the Calfe the Serpent the Sunne the starre Rempham the similitudes of men birds or creeping things and not glaunced by them to their Maker Yee heare that the Papists plea take it at the best is no better than the idolatrous Jewes plea the Priests of Baals plea the Gentiles plea and what if the learnedest of their owne side debarre them of this plea also what if their great Doctors teach that the image is to be worshipped for it selfe and not only in relation to the prototypon as they speake what if they curse all those who make any scruple of the veneration of Images Certainly Cardinall x Lib. 2. de Imag Sanc. c. 21. Imagines Christi Sanctorum venerandae sunt non solum per accidens impropriè sed etiam per se propriè ita ut ipsae terminent venerationem ut in se considerantur non solùm ut vicem gerunt exemplaris Bellarmine his words are plaine enough The Images of Christ and Saints are to be worshipped not only by accident and improperly but also by or for themselves and properly in such sort that they bounded termined the worship as they are considered in themselvs and not only as they stand for the samplar that is the person or thing they represent This his assertion he there endeavoureth to prove out of the second Councell of Nice and the late Conventicle at Trent which who so readeth cannot but see that speech of the Prophet David verified in the Patrons thereof They that make Images are like unto them and so are all they that put their trust in them To which text Clemens Alexandrinus as it seemeth to mee had an eye in that his pleasant allusion whereby hee representeth the folly of Idolaters As saith hee the naturall birds were beguiled by the counterfeit and flew to the Pigeons that were drawne in the Painters shop so naturall stockes flye to artificiall senslesse men to senslesse Idols How wardeth the Cardinall off this blow after this manner Wee have no recourse unto nor performe any religious service to any Idoll though wee both teach and practice Image-worship Why what is the difference between an Image and an Idoll An Image saith he is the representation of something which really subsisteth as of God Angel or man but an Idoll is the semblance of a thing feigned or imaginary that hath no beeing at all but in the fancy of the deviser God in the Law forbiddeth us to worship the later sorts of similitudes not the former Let us try this new coined distinction by the touch-stone of Gods Word How is it written y Exod. 20.4 Thou shalt not make to thy selfe Pesell that is any thing that is carved or graven as not only the interlineary Vatablus Tremelius z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculptile and the Septuagint but the vulgar Latine also corrected by Sixtus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculpsit dolavit Buxtorf Epit. rad and revised by Clemens render the Hebrew Admit that the word Pesel signifieth not an Image as Justin Martyr translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Idoll say these first words of the commandement meet with the worshippers of Idols not of Images yet certainly the clause following nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth reacheth home to all Images For all Images are likenesses of something in heaven earth or under the earth The Idoll of Baal was the likenesse of something in heaven the Calfe of something on earth Dagon of something in the waters under the earth For the first was the representation and similitude of the Sunne the second of a Beast the third of a Fish yet the Scripture calleth these images Idols and their worshippers Idolaters therefore the Papists are in the same damnation with them and contradict themselves in terminis in saying they worship Images not Idols For every Image worshipped is an Idoll True say

the later Papists if it be worshipped cultu latriae with divine worship not cultu duliae which is an inferiour kinde To cut off this third head of Hydra with the sword of the Spirit First we ought not to distinguish where the Law distinguisheth not It is a good rule in the civill Law and holds in Divinity but this distinction of dulia and latria hath no ground in Scripture where the words dulia and latria are indifferently used and as latria is attributed unto men so dulia to * Mat. 4.10 Rom. 12.11 Vid. Humfridum in vit Juel God Secondly the Commandement forbiddeth expresly all both inward and outward worship all outward in those words Thou shalt not bow downe before them all inward in the words following nor worship them If therefore their dulia imply either an inward or an outward worship of the likenesse of any thing that is in the world it is prohibited in the second Commandement Thirdly if it should be granted them that there is some difference between dulia and latria proper worship and improper per se and per accidens absolute and relative yet questionlesse the honest vulgar are not able to tithe this Mint and Cummin and cut these scholasticall distinctions to a haire their dulia is latria and latria dulia and as a Comment in lib. Aug. de 〈◊〉 Dei Ludovicus vives confessed before they clipped his tongue they exhibit a like manner of devotion to Saints and their Images and Reliques to that which the Heathen did to their gods and goddesses Fourthly all worship is either civill or religious to performe civill worship to Images as if they were our concives is ridiculous to yeeld religious is impious If by cultus duliae they mean civill complement they must shew what familiarity or civill society the living have with the dead and what courtesie their Images can returne backe againe Indeed we reade of an Image of our Lady that b Doctor Andrewes resp ad apol Bellar. Obvertit ei posteriora turned her backe parts to a Carthusian that came tardy to Mattens but never of any that performed any complement before No civill respect therefore is due to any Image and much lesse religious for Saint c Lib. 14. cont Faus Maniche Austin teacheth expresly that the Apostle forbiddeth any worship of religion to be given to a creature Lastly the Jesuites and Schoolmen before alledged teach that the Image of God and of Christ and of the Crosse and all Papists teach that the elements of bread and wine after consecration in the Sacrament are to be worshipped cultu latriae or with divine worship Therefore notwithstanding all their slips and evasions the second Commandement taketh hold of them and Gods fearfull judgement against Idolaters will seize on them also if they avert them not by turning from dead Images to the living God I will cut off the thread of my discourse with Aristotle his sharpe censure of the Milesians d Aristot politic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Milesians are not fooles yet they doe just the same things which fooles doe even so though we forbeare to fasten the name of Heathenish Idolaters upon Papists yet surely they doe the same things as they did First the Heathen carried their gods of gold and silver e Baruch 6.4 upon their shoulders so doe the Papists beare out their Images and Reliques inclosed in chasses of gold and silver in their solemne procession on high dayes Secondly the Heathen decked their Images as if they were men and women with apparrell yet cannot these gods save themselves from rust and moth though they be f Ver. 11. covered with purple raiment and who knoweth not that Papists put costly apparrell on their Images almost every Saint among them hath his holy day and working day suit Thirdly the Heathen lighted candles before their Images g Ver. 19. though the Image seeth not one of them and doe not Papists set tapers before theirs Fourthly the faces of the Heathen Idols were blacked with h Ver. 21. smoake so are the Popish Images with the fume of the incense they burne to them Fifthly the Heathen i Ver. 41. spake to their Idols as if they were able to understand them so doe the Papists to the wood of the Crosse Ave lignum spes unica Sixthly the Heathenish Priests beards and heads were k Ver. 31. shaven and so are our Popish Priests crownes Seventhly Baals Clergy if I may so speake was divided into Priests and Chemarims so termed for the blacke attire they ware so is the Popish into Seminary Priests and Jesuites birds of the same feather with the Chemarims Eighthly the Heathen about the l Polid. virg de invent rerum l. 1. c. 5. calends of February visited all their Temples with lights a like ceremony the Papists use at Candlemasse Ninthly at the beginning of the Spring the Heathen kept their Hilaria feasts in which it was lawful to revel riot in all kinds of disorder in place whereof the Papists have brought in their Carnivals about the same time Tenthly the Heathen commended every City and Village to the protection of some god or goddesse Juno was Lady guardian of Carthage Venus of Cyprus Diana of Ephesus Pallas of Athens c. and have not the Papists likewise multiplyed their Saints according to the number of their Cities and doe they not share the patronages of them betweene them Doth not Venice fall to Saint Markes lot Paris to Saint Genoviefe's Spaine to Saint James's France to Saint Dennises Scotland to Saint Andrewes Ireland to Saint Patrickes England to Saint Georges Eleventhly the Heathen assigned severall offices to severall gods calling upon Ceres for corne upon Bacchus for wine upon Aesculapius for health upon Mercurie for wealth Apollo for wisedome c. In like manner the Papists addresse themselves to particular Saints upon particular and speciall occasions to Saint Genoviefe for raine to Saint Marc●an for faire weather Saint Michael in battell Saint Nicholas in a sea tempest Saint Eustace in hunting Saint Roch and Sebastian for remedies against the plague Saint Raphel against catarres Saint Apollonia against the tooth-ach St. Anthony against inflammations Saint Margaret for safe delivery in childe-birth and to other Saints upon other occasions as if God had granted a kind of Monopoly of the sev●rall commodities of this life to severall Saints Twelfthly will you have yet more Hercules hath left his club to Saint Christopher Janus hath resigned up his keyes to Saint Peter Lucina her office of midwife to Saint Margaret the Muses their instruments of musicke to Cecilia and Jupiter Hammon his hornes to Moses Sentio me jam de faece haurire I now draw very low the very lees and dregges of Popery which whosoever sucketh unlesse hee cast them up againe by repentance is like to sup up the dregges of the viall of Gods wrath And now mee thinkes I see the Sonne of man looke upon