Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	bring_v	calf_n	15	3	9.8536	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68078	D. Heskins, D. Sanders, and M. Rastel, accounted (among their faction) three pillers and archpatriarches of the popish synagogue (vtter enemies to the truth of Christes Gospell, and all that syncerely professe the same) ouerthrowne, and detected of their seuerall blasphemous heresies. By D. Fulke, Maister of Pembrooke Hall in Cambridge. Done and directed to the Church of England, and all those which loue the trueth.	Fulke, William, 1538-1589.	1579 (1579)	STC 11433; ESTC S114345	602,455	884

the same honour that is due to God himselfe But going ouer his questions againe hee saieth it is graunted for the most part of all men that Images may be made so they be not abused which is vtterly false for no Christian man will graunt that it is lawfull in anye respect to make any Image of God that is to transforme the glorye of the immortall God into the image of a mortal man or to make that monstrous image of the Trinitie with three faces or three bodies of an old man a yong man and a doue Rom. 1. vers 23. The seconde and thirde he sayeth are denyed by the Caluenistes and Lutherans In the fourth there hath been controuersie among the Popish Catholikes some thinking the honor dewe to the thing it selfe by reason that the image is all one with the thing when it exerciseth the act of an image might be giuen to the image therof But other be of another minde Beside this controuersie among the Papistes themselues confessed about the honour of God which is one of the chiefest pointes of Christian religiō note that the former sort make dombe dead images to exercise an act which is a grosse monstrous absurditie But of all those foure questions M. Sanders promiseth to intreate first to proue the making of images lawful and commendable 2. the worshipping of them to be lawfull commendable as the signes of honorable verities for the verities sake which is all one as if you would saye we must worship falsities for loue of verities for betweene veritie falsitie there is no meane the creature in steede of the creator Rom. 1. vers 25. But how absurdly doth he confound images with the signes of all kinds Or what kinde of argument is this Iohn Baptist confessed him selfe vnworthie to loose the latchet of Christes shooe therefore he woulde worship his shooe or we must worship his image Or these a man embraceth a seruant or messenger sent from his friende kisseth a ring that commeth from him loueth to heare of his name esteemeth his picture therefore wee must embrase kisse loue esteeme images of God c. which hee hath not sent vnto vs but expressely forbidden vs to make or haue in any vse of religion But that he shoulde not be mistaken in saying images ought to be honoured he doeth not as a learned man shoulde doe make a lawfull diuision or distinction of honour but like a blinde or craftie Sophister he maketh a confusion and iumbling of diuerse names and kindes of honour to trouble the vnderstanding of a simple reader as of honour due to God to Saintes to our prince to his liuetenant to our parents friends fellowes superiours and to holy remembrance and one of these kindes of honour he will proue due to images and not that which is due to God alone As though all honour of religion were not dewe onely to God Mat. 4. vers 10. and honour of charitie were not to be directed by Gods lawe by which honour of images is expressely forbidden But with M. Sander the difference of honour commeth from the minde and therefore falling downe before an image Kissing c. if he thinke it not to be God nor any reasonable creature but an image of Christ. c. is no idolatrie As if God had not by expresse wordes forbidden the falling downe before images yea although the minde knowe they be false idols For else how are they commended which haue not bowed their knees to Baal nor kissed him with their mouth among so many idolaters and dissemblers But Abraham saith M. Sander adored the people of the land yet was he no idolater As though he could not put a difference betweene ciuile worship religious yea he giueth a rule how to auoide idolatrie Giue God thy heart saith he and after be secure that the honour which is giuen in any respect be for Gods sake all is well By this reason we may worship not onely all idols but we may make idols of all Gods creatures worship them for Gods sake as the Aegyptians did Oxen crocodiles cattes apes onions for they be al good monuments remembrances of God their creatour and better then any forged idoll To auoide which absurditie it were good not only to looke that you worship not any thing for Gods sake but to be sure what God hath commaunded you to worship that to honor with such honour also as he hath appointed So shall you worship God aright honour his ministers ecclesiasticall or ciuil his friendes and your brethren and whatsoeuer else is worthie of any honour But Maister Sander to auoide the offence that might be taken by the termes of adoration worshipping honouring c. protesteth that hee alloweth onely that honouring of images when the partie in the faith of one God and one mediatour Iesus Christ doth direct his honour by the image to the trueth represented which faith and intention doth deliuer him quite from all spice of idolatrie But how false this determination of M. Sanders is we see euidently by the historie of the golden Calfe which Aaron and the people worshipped euen according to his faith and intention namely they worshipped the God which brought them forth of the land of Aegypt by that image euen Iehoua that made heauen and earth Exod. 32. vers 4. 5. Againe what manner of faith this is which is not onely not grounded vppon the worde of God but also cleane contrarie to it children that learne their Cathechisme can sufficiently vnderstand In the ende of this Chapter M. Sander practiseth a figure of popish rethorike which is after great bragges promises of proofe to occupie the reader with some by matters before the performance taken in hand partly that his vnderstanding should not be so quick as when his minde is newly kindled with desire of the sight of such things as he promised partly that being half wearied with other needelesse discourses he shoulde not be so attentiue to consider the force of his reasons Therfore he promiseth first to answere the obiections of the aduersaries yet because that argument is not so fitt for his purpose he turneth it ouer also vntil he haue for disputations sake fayned the honouring of images vnlawful yet proued that the image breakers in the lowe countries did not well THE III. CHAPTER That although the images of Christ and of his saincts had beene falsely worshiped yet the Churches were vniustly spoyled and the images vniustly throwen downe and consequently that the doers of it must needes be the ministers of the diuell Also he noteth the reason of breaking the Brasen serpent The keepers of church goods are Idolaters The foundation of the newe gospell in the lowe countries is shamefull The inconstancie of the Protestantes doctrine It is confessed and therefore needeth no proofe that the act of breaking the popish Idols in the lowe countries if it wanted the authoritie of the Magistrate