be to wit the eternal and most perfect essence and being as also because hee is the forme and beautie of all things which are without him according to which all things that be must bee conformed and proportioned God is truth in his workes both ordinarie such as are the workes of Creation and governement of the world and also extraordinarie by which I meane miraculous workes and such whereby he preserues his faithfull Church Lastly God is truth in his words truth both in VERBO INCARNATO that incarnate word the true sonne of God God man vtroque vero both a true God and true man a true Prophet Priest and King and he is truth also verbo scripto in his writtē word of which one IOTA shall not passe till all things be fulfilled Nay Heaven and Earth shall sooner passe So many waies God is said to be true and truth it selfe nay Sua ipsius veritas his owne truth and truth of himselfe I passe over many things Truely seeing the knowledge of heavenly doctrine which is necessarie for vs to salvation is to be drawn only out of the divine fountaine the written word of God wee must not seeke for it in the muddie chanels of heathen Philosophers Wee haue the most pure word of God that immortall seed delivered over to vs from the ancient Patriarchs Prophets Why should we not take delight and spend our daies therein The Christian world is so corrupted that there is nothing so improper which to one or other seemes not most elegant I say not that one spends his time in the study of the Laws another in Physicke a third in the liberall sciences I know that Lawiers houses are counted oracula civitatum and that when they sit as iudges they are called Gods by God himselfe I know the Eccles 38.1 Physitian is to bee honoured because God hath created him I knowe that liberall Arts and Sciences are praiseworthy and of so great vse that they may adorne and set forth Divinitie Yet this I will say that many are so incensed with these studies that they afford no time for the hearing reading or meditating of the word of God If these deserue reproofe what shall wee say of those who spend the flowre and strength of their wits in divulging wanton and scurrilous Poems Which though they be distastfull to men of graue and setled iudgements yet marvaile it is if they taint not and infect young mens maners The bookes themselues deserue no better in my iudgement then to bee made cases to wrap in pepper and other spices yea to bee burned as were those magicke curious books mentioned Act. 19.19 Against such libellers I will not vse bitternesse they may learne if they will of the Preacher who being endued with heauenly wisdome doth checke all those which shall write vaine things Eccles 12.12 Heare how modestly he doth it There is none end in making many bookes the most wise sonne of David staies not here but adds Much reading is a wearines to the flesh In which words he hath stamped a note of infamie vpō better learning if it be not referred to the glory of God So farre is this wise Preacher from approuing those which delight themselues in reading prophane and wicked bookes Our age is full of such Most of vs students in the Vniversitie haue so prevented our wits that we had rather runne after vanities then with any the least sweat of our browes acquire to our selues the hidden treasure of heavenly wisdome We cōmit two evills Ierem. 2.13 we haue forsaken the fountaine of living waters to digge our selues pits pits that can hold no water Which wee would never do if wee knew that the only true God were a most earnest defender of himselfe a most severe revenger of his enimies a iust iudge of his people If we knewe him we would not liue as we doe but worship him with a true heart keepe his commandements The more is the pitie that wee still hold our minds ensnared in the bonds of mans corrupt nature We looke not aboue the earth quicke sighted we are in earthly affaires but blind and dull in the contemplation of heavenly things Our nature is so corrupt that wee knowe nothing of the things of God Matth. 16.23 Depart from me SATAN thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men God doth most iustly complaine Ierem. 4.22 that his people is foolish and haue not knowne him The Prophet Hosea chap. 5.4 complaines of Ephraim and Israel that they haue not knowne the Lord. The Apostle doth warne Titus chap. 1. ver 16. that there are mē who professe they knowe God but by workes deny him and are abominable and disobedient and vnto every good worke reprobate Their mindes and consciences are defiled They professe they knowe him whō they doe not knowe because by workes they deny him St Iohn speakes most plainely 1. Ep. chap. 2. vers 4. Hee that saith I knowe God and keepes not his commandements is a liar and the truth is not in him If these things be true so surely sealed to vs in holy writ if that be most certaine which the Apostle saith of the Gentiles Rom 1.21 that they knewe God although they never gaue him glory nor thanks if there bee no falshood in this which is spoken in the name of all the faithfull We knowe him that hath said it will not be from the purpose if I briefly shall shew how diversly men haue thought of God There is no controversie but that in the mind of man there is naturally a sense and feeling of God and his divine nature This was so manifest to the Heathē that one of them affirmed for certaine that there was no nation so barbarous no people so rude but were fully perswaded there was a God Which shewes that in the mind of man there is a deepe impression of the divine nature For if any man would sequester and abstract his thoughts from the studie of earthly things and consider the whole fabrique of this world which is both most beautiful and governed with excellent lawes truely hee cannot chuse but think that there is some one who hath created all these things to them created hath appointed those bounds limits which they cannot passe Hee that will thus bethinke himselfe will soone begin to knowe what God is For when hee shal knowe him to bee the Creator of all things and therefore to bee before all things created he then hath in himselfe an evident testimonie of Gods eternitie The wonderfull motions and effects of the severall parts of this vniuerse will giue a man notice of the infinite power of it's Creator The excellent disposition beautie and conveniencie betweene the severall parts will forceibly lead a man to the admiration of the Creators wisdome The constant course and order of the worlds frame will tell a man that God
fire wherewith they must bee devoured Which being so it followeth that the places now alleaged must be vnderstood of that generall sanctity by which meÌ„ may be said to be sanctified iustified cleansed washed and the like though not truely nor before God yet in the face of the Church before men as it were sacramentally so must we expound this clause of my text where we see that hee that treadeth vnder foot the Sonne of God may bee said to bee sanctified with the blood of the covenant And so he may be sanctified but how The meaning is he may be sanctified not truely nor before God but in the face of the Church and before men Hitherto haue I endeavoured to make plaine the first mark by which back-sliders froÌ„ the truth are in my text noted namely that they are sanctified with the blood of the covenant The question arising hence may out of that which already is delivered easily be answeâ—ed The question is How farre forth a man may be sanctified with the blood of the Covenant and yet be a reprobate I answer thus in generall To be sanctified only in the face of the Church and before men doth not exempt a man from being a reprobate Or thus may the question be proposed How farre a man may goe in the profession of the Gospell and yet be a reprobate I answere thus in generall So cary thy selfe outwardly in the profession of the Gospell that no exception may bee taken against thee let thy life be such as that the Sons of God which liue with thee in the bosome of the same Church can iudge no otherwise of thee then of a rightfull heire to eternall happinesse be it that they thinke of thee much better then of themselues yet will not all this exempt thee from being a reprobate What thou art inwardly and in the sight of God God alone knoweth he alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees and knowes thy heart Since thou hast giuen thy name to Christ and hast had the washing of the new birth the Church in charitie must iudge of thee as of one truely grafted into Christ and truely regenerate but I say what thou art inwardly and in the sight of God God knoweth examine thou thy selfe More particularly I answer thus As I said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figure and according to the custome of the Scriptures all that are in the Church though they all be not of the Church and truely holy are notwithstanding called holy and are said to be sanctified with the blood of Christ Now of such as are said to be sanctified when indeed they are not saÌ„ctified there are two sorts Some there are that haue Christ much in their mouthes but nothing at all in their hearts or vnderstanding They knowe him not yet as they see others doe so doe they with others they worship and confesse him Much like them of whom our Saviour said to the woman of Samaria Ioh. 4.22 Yee worship that which yee know not And because this confession of Christ in such as are borne anew of water and of the Spirit is an outward testimonie of an inward new birth hence it commeth to passe that such mere talkers of Christ if their liues be not exceeding wicked may be said to be regenerate iustified sanctified These goe not beyond one step in the profession of the Gospell Others there are which possesse Christ not only in their mouthes but also in their vnderstanding These of all reprobates goe farthest in the profession of the Gospell So farre they goe as that it is impossible for man to discerne betweene them and Christs sheepe though they bee but goats betweene them and true Christians though they bee but hypocrites For they are kept in the same pastures and solded in the same fold with vs and doe so behaue themselues in obedience to the word and discipline of the Church as that by vs they must needs be taken for true members of Christ And because this their knowledge of Christ is in the elect the beginning of regeneratioÌ„ hence it coÌ„meth to passe that these men though indeed they are not borne a newe may yet be said to be regenerate iustified sanctified Thus we see how farre a reprobate may goe in Christianitie The elect out-goes him by one degree for he receaues Christ not onely into his mouth or vnderstanding but into his heart also he receaues the word not only into his mouth to talke of it or into his vnderstanding to knowe it but into his open and enlarged heart to embrace it And so is he sanctified in mouth in mind in heart and being so sanctified he chearefully runnes forward in that race of righteousnesse wherein through Iesus Christ GOD hath freely placed him that being conducted by his Spirit to walke in good workes hee may make his calling and election sure Now to consider that a man sanctified with the blood of the Testament may account that blood vnholy and prophane may trample vnder foot the sonne of God and may despite the Spirit of Grace will not this moue our hearts to wisdome To coÌ„sider that men living as we liue and professing as wee professe may vtterly and finally fall away from Christ and Christianity will not this in some measure cast vs downe Happily browes of brasse necks of yron and hearts of flint will here proclaime their stubbornesse But dearely beloued in the Lord if we are chosen out of the world if in Christ wee are annointed and sealed if our building be of God not made with hands but eternall in the heavens the consideration of these things whereof wee haue heard will remember vs that it is now time wee should arise from sleepe yea it will cause vs to vse all diligence in working our salvation in attaining vnto faith in dying vnto sinne in living vnto newnesse of life Wee see how farre reprobats may goe in the profession of the Gospell If we goe no farther but sit downe and rest with them yea if we be wearie before we haue gone so farre as they if we come short of them in the duties of religion can wee in reason looke to be rewarded better then they Shall Herod feare reverence Iohn Baptist and heare him gladly and yet be damned shall we nor feare nor reverence Gods Ministers not heare theÌ„ willingly and yet be saued Shall Pharaoh Saule and Iudas confesse their sinnes and yet be damned and shall we hide our sinnes and yet be saued Shall the wicked confesse Christ with their mouthes and knowe him in their vnderstanding and yet be daÌ„ned and shal we vse our mouthes only to sweare to blaspheme to lye to speake evill of others keepe our vnderstanding like a faire and cleane table booke without all godly knowledge and yet be saued Surely the ground that beares bryers and thornes is reproued is neere vnto cursing and in the end must be burned so
they doe not what they would but what they hate and would not doe that even that they doe though they delight in the law of God concerning the inner man that yet there is a law in their members that leads them captiue vnto sinne Notwithstanding the truth of all this although the faithfull can finde no meanes to performe that which is good the law of sinne working death in them and causing them dayly in a sort to sinne against their consciences yet because in minde they serue the law of God and sinne not in contempt of God they may not be said to tread vnder foot the Sonne of God As for the reprobate when they sinne against their consciences they doe it in the highest degree they doe it most properly most perfectly most fully I speake not this of all the reprobate I am perswaded that as there haue beene many which never heard so there are many which heare not and there shall bee many which shall never heare the preaching of the Gospell no not so much as the name of Christ St Paule told the Lycaonians Act. 14.16 how that God in former times suffered all the Gentils to walke in their own waies As much in effect he told the Ephesians chap. 2.12 that before their calling they were aliens from the common wealth of Israel strangers from the Covenants of promise without hope without Christ without God in the world MOSES and the Prophets are plentifull in shewing this that in former times the Covenant was peculiar to the Iewes Among the rest DAVID saith Psalm 76.1 2. that in Iewry God is knowne his name is great in Israel that his tabernacle is at Salem and his dwelling in Sion The like he hath Psal 147.19 God sheweth his word vnto Iacob his statutes and ordinances vnto Israel But in this latter place he addeth moreover God hath not dealt so with any nation neither haue the heathen knowledge of his lawes Hence I say I am perswaded that as there haue beene many which never heard so there are many which heare not and there shal be many which shall never heare the preaching of the Gospel no not so much as the name of Christ But such reprobats here I meane not I name them only that liue within the bosome of the Church Them I name to whom God hath abundantly granted the outward meanes of salvation as the word prayer sacraments and discipline them I name to whom God giueth many worthy properties of faith as to acknowledge the divine truth in the Law and Gospell to assent vnto it with ioy of heart to heare speake it outwardly for a time to professe it them I name on whom God bestoweth no small measure of repentance as to see their sinnes to be sory sor them to confesse them to resolue for a time to sinne no more These are the reprobats I name to be such as doe sinne in the highest degree against their consciences For albeit many notable things are spoken of them in the sanctified writings of the blessed Prophets and Apostles albeit they are clad in a faire robe in shew like to that of Adam Adams robe of integritie of holinesse and of the grace of God wherewith before his fall hee was invested albeit the vesture they haue put on be as seemely to the eye as was that vesture of needle worke wrought with diverse colours wherewith the Queene was clothed yet because they are not as the Queenes daughter was all glorious within those notable things spoken of them that faire robe covering them that goodly vesture put on them can availe or advantage them nothing at all If their hearts which are open and naked vnto God could be seene with the eyes of slesh then would they appeare even to vs as they are very like the hearts of those Iewes Act. 13.45 who because they saw the graces of God magnified by Pauls preaching at Antioche were full of envy and railed at and gainsaid all that Paul had spokē then would they appeare evē to vs as they are very like the hearts of those Pharisees Marke 3.30 who of set purpose disdainefully spitefully and malitiously turned the light into darknesse when they saw that Christ by the power of God made the blind and dumb that was possessed with a divell both to speake and see for they said hee hath an vncleane spirit then would they appeare even to vs as they are very like the heart of the sorcerer Elymas Act. 13.10 who a child of the divell an enimie of all righteousnesse full of subtiltie full of mischiefe withstood the preaching of the word and sought to turne away Sergius Paulus from the faith Such men as these harbouring within them hearts of such quality hearts made fat haue also eares and eies suteable to their hearts eares made heavy and eies shut vp they see not they heare not they vnderstand not If you talke with them of the Holy Scriptures happyly they will graunt them to be a well devised story and that 's all Tell them of their Baptisme they count it no better then the washing of their hands of the Lords Supper they preferre their owne farre before it of the Resurrection you make them then conceited as to think what maner of bodies they shall haue at that day of what proportiō and stature their bodies shall be and the like and for your labour and good advisement they will hold you to be as the Epicures and Stoicks did Paule Act. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as our English text reades it bablers or if you would rather the marginall reading triflers or rascals These men were they vsed for their deserts the preacher should pronounce and the Magistrate proclaime for the foulest leapers that possible may be well worthy shall I say to be excluded the hoast and to haue their habitation alone or which is more to haue no accesse either to court or country to bee exiled altogether their natiue soile which ever yet gaue thē nourishment No all this were too little but well worthy I say to be expelled from nature it selfe which so vnnaturally they striue to bring to naught See here The Lord sends a flaming fire if possible to awake them from their sleepe in sinne he sends his Ministers to call them vnto weeping and mourning to baldnesse and girding with sackcloath as once he did vnto the Iewes Esai 22.12 But hath this fire though mightily flaming stirred them from their sleep Or haue they yeelded obedience to the calling of God Behold it followeth in that text with them is ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow say they we shall die they say to morrow we shall die In the meane time that is to day while it is called to day they sinne like Elyes sonnes 1. Sam. 3.14 such a sinne which God hath sworne shall not bee purged with sacrifice nor offering for ever they sinne with a
cannot feele the sweet comfort of it For he maketh his Sunne to rise on the evil and the good and sendeth raine on the iust vniust yea many times the Sunne and raine and all outward temporarie blessings are wanting to the iust and good when the vniust and evill doe flourish are in great prosperitie Thus is Gods gratiousnesse and great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or an hated Esau an elected David or a reiected Saul GOD is louing and good vnto every man The Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others and findeth in it selfe very large testimonies of Gods mercies and goodnesse I except not the damnation of the wicked much lesse the chastisemēts of the godly Gods mercies are over all his workes DAVID knew it well and sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse IONAS knewe it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The CHVRCH knowes it wel and prayes accordingly O God whose nature and property is ever to haue mercy and to forgiue receaue our humble petitions DAVID IONAS and the CHVRCH all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne In which place of Scripture although afterward there follow a little of his iustice which he may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse compassion Whereby wee may perceaue what it is wherein the Lord delighteth his delight is to be a Saviour a deliuerer a preserver a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heavy and leaden feet To which purpose learned Zanchius alleageth that of the Prophet Esay chap. 28.21 The LORD shall stand as once hee did in mount Perazim when David overcame the Philistines he will be angry as once hee was in the valley of Gibeon when Ioshuah discomfited the fiue Kings of the Amorites hee shall stand hee shall be angry that hee may doe his worke his strange worke and bring to passe his act his strange act Out of which words of the Prophet hee notes that Gods workes are of two sorts either proper vnto him and naturall as to haue mercy and to forgiue or else strange somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strange worke and strange act of God there mentioned opus aliquod insolens admirabile some such worke as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may well be admitted also for it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preheminence of mercy aboue iustice It s true God hath one skale of iustice but the other proues the heavier mercy doth overway Hee who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies they shall not for ever be shut vp in displeasure he shall never forget to be mercifull This our Lord good mercifull gracious long suffering hath yet said vengeance belongeth vnto me I will recompense The LORD hath said it is the a 1. Sam. 15.29 strength of ISRAEL as man that he b Num 23.19 should lie or as the sonne of man that he should repent is he not c Heb. 13 8. yesterday and to day and for ever the same that d Rev. 1.4 See Sermon 5. on Iames 4. p. 136 was that is and that is to come I meane not in substance only but in will and in intention is the LORD variable are his words yea and nay are his words as our words No all his promises all his threatnings all his mercies all his iudgements all his words yea all the titles of all his words are yea and amen so firmely ratified that they cannot be broken so standing immutable that they may not bee changed He hath said vengeance is mine and vengeance shall be his he hath said I will recompense and he shall surely recompense Vengeance belongeth vnto me I will recompense saith the LORD Vengeance an effect of anger belongeth vnto God as anger doth Some would haue God to be said to bee angry as hee is said to be iealous and to repent giuing this note that these attributes and all other like these must bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being vsed by the holy Ghost onely for our easier vnderstanding It is I grant a common thing for God in his holy word to apply himselfe to our capacities and to attribute to himselfe such things as are vsual in the course of our liues For instance Because men for the exceeding care they haue to keepe their wiues chast doe get to be called iealous therefore God caring in like sort to keep his spouse chast to preserue his Church spotlesse is called also iealous Againe because men vse not to change their former purposes and intents except it repenteth them that they had before so purposed and intended therefore God also is said to repent when he altereth not his WILL for that is vnchangeable nor his DECREE for that cannot be altered but the thing which he promised or threatned So is it here because men vse not to bee revenged on others except they be angry therefore when God revengeth our wickednes he is also said to be angry To the truth of all this I willingly subscribe Yet for further explication of my text I adde that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger vengeance the effect of anger are ascribed vnto God The holy Ghost speaking not only to our vnderstanding but also as things indeed are ascribeth anger vnto God in a proper peculiar and true meaning I note therefore three significations of the anger of God often mentioned in holy Scriptures First it signifieth the eternall decree whereby God hath purposed in himselfe to take vengeance vpon all evill doers such especially as shal do wrōg vnto God himselfe or to his Church in which sense Iohn Baptist vseth it in his doctrine deliuered vnto the Iews Ioh. 3.36 HE that obeyeth not the Son shall not see life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anger and wrath of God abideth on him that is he shall assuredly feele that iust vengeance decreed
cause of errour It caused the Iewes to erre they tooke it literally which Christ spake in a figure touching his owne body Ioh. 2.19 Destroy this Temple and in three daies I will raise it vp againe It caused Nicodemus to erre hee tooke it literally which Christ spake in a figure touching mans regeneration Iob. 3.3 Except a man be borne againe he cannot see the kingdome of God It caused the Disciples of Christ to erre they tooke it literally which Christ spake in a figure touching the execution of his Fathers will Ioh. 4.32 I haue meate to eate that yee knowe not of I hold it to be an errour of Nicephorus and others to take it after the letter as if Paule had indeed fought vpon a theatre with Lyons at Ephesus because he faith 1. Cor. 15.32 That hee fâ—ught with beasts at Ephesus for in the iudgement of Tertullian and Theophylact of old of Beza Baronius and some n Râ—inold de Idol 2. 6. 6. other very learned of this age he spake it figuratiuely to designe note that disordered assembly gathered together against him at Ephesus vpon the complaint of the silversmyth Demetrius for defence of great Diana I am assured it is an errour of all the Papists to take it after the letter which Christ spake Mat. 26.26 This is my BODIE There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified the signes are visible the things invisible the signes earthly the things heavenly the signes corruptible the things immortall the signes corporall the things spirituall as a reverend o D BILSON B. of Winton of Christian subiection par 4 p. 577. edit LoÌ„d in 8. 1586. Father speaketh in the person of Theophilus The signes are one thing the truth is not the same but another thing by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech Hee calls the bread his body by way of signification by way of similitude by way of representation after the maner of sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly and figuratiuely I will not hold you with other like instances these few already spoken of may serue to make it plaine that the not admitting of a trope or a figure there where in great reason it ought to be admitted is a cause of errour I haue beene bold beloued to giue this note in this place because the phrase here vsed to fall into the hands of God being spirit and life hath beene mistaken and applied to a carnal sense FroÌ„ hence as from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the p Psal 34.10 face the q Deut. 8.3 mouth r 2. Kin. 19.16 eares Å¿ Zach. 4 10. eyes t 1 Kin. 8 42. armes u Mat. 22.44 feet and some other Tertullian liuing neere vnto the Apostles time hath not doubted to conclude GOD to be a BODIE This his erroneous and false opinion died not with him It was on foot many yeares after him in the time of Arius patronized by those hereticks who by Epiphanius are called Audiani and by x De Haeres cap. 50. Augustine Vadiani after whom also it was egerly maintained in the time of Chrysostome by certain monks of Egypt who were therevpon called Anthropomorphitae But all these are dead and gone their monstrous errour lies buried with them there is no man of any knowledge nowe a daies so blinded as to fall into errour with them It is an axiome in Divinity Quaecunque de Deo corporaliter dicuntur dicta sunt symbolicè whatsoever is spokeÌ„ of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much lib. 2. de imaginib Sanct. ca. 8. MeÌ„bra quae tribuuntur Deo in scripturâ metaphoricè esse accipienda That those members which the Scripture assigneth vnto God are to be taken in a Metaphor Thus farre we are yours Bellarmine Wee mainteine with you that the members attributed vnto God in holy Scripture are to be taken figuratiuely But you builde herevpon chaffe stubble Should we doe the like it could never abide the triall of the fire To proue a non licet to be your Licet licere pingere imagineÌ„ Dei Patris in formâ hominis senis to proue it to be lawfull to represent God the Father by the image of an old man you draw one argument from those places of Scripture which doe attribute vnto GOD bodyly members Your conclusion is by way of question thus The Scripture in words attributeth vnto God all mans meÌ„bers while it saith he stands he sits he walks nameth his head his feete his armes and giveth to him a seate a throne a footestoole therefore why cannot a picture be made to represent GOD Why not an image in the shape of man Why It 's easily answered Because every such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanity chap. 10.8 by Zachary to be a speaker of vanity chapter 10.2 by Habakkuk to bee a teacher of lies chapter 2.18 and Gods expresse commaundement is against it Deut. 4.16 You shall not make you a graven image or representation of any figure A reason of this prohibition is adioyned verse 12. and 15. by which it is manifest that God simplie and absolutely forbiddeth any image at all to be made of himselfe For yee saw no similitude in the day that the LORD spake vnto you in Horeb out of the middest of the fire yee saw no similitude only yet heard a voice The Prophet Esaie is plentifull in this demonstration to shew how vnseemely absurd it is y Rom. 1.25 to turne the truth of God into a lie as they do who forsake the blessed Creator to worship the creature to turne the Maiestie of God invisible into a picture of visible man to turne the z vers 23. glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. of his prophecie verse 18. To whom will yee liken God Or what similitude will yee set vp vnto him The workeman melteth an image the goldsmith beates it out in gold or silver plats The poore see now the rage fury and madnesse of Idolaters though they haue not wherewith to suffice their own necessities they wil defraud themselues to serue their Idols the poore chooseth out a tree that will not rot for an oblation and puts it to a cunning workeman to prepare an image that cannot be moved The lik expostulation the Prophet ascribeth to God himselfe chap. 46.5 To whom will yee make me like or make me equall or compare me that I should be like him They draw gold