Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	true_a	worship_v	worshipper_n	3,990	5	12.1152	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59784	An ansvver to a discourse intituled, Papists protesting against Protestant-popery being a vindication of papists not misrepresented by Protestants : and containing a particular examination of Monsieur de Meaux, late Bishop of Condom, his Exposition of the doctrine of the Church of Rome, in the articles of invocation of saints, and the worship of images occasioned by that discourse.	Sherlock, William, 1641?-1707.	1686 (1686)	Wing S3259; ESTC R3874	97,621	118

they Worship But how unreasonable is this when they know he is invisible and would not be a God if he could be seen And how absurd is it to Represent him by an Image when they know they can make no Image like him No worship can be natural which contradicts the nature of that Being whom we Worship and if it be not natural it must be instituted Worship and then tho it were forbid by no Law it must be commanded by some Law to make it reasonable at least if it be possible that a Law could make that an act of Honour and Worship which is a Dishonour to the Divine Perfections 6ly It is more especially contrary to the nature of the Christian worship which teaches us to form a more spiritual Idea of God and to worship him in Spirit and in Truth in opposition not only to all sensible Representations but to all symbolical Presences There are two things principally for which Images are intended to be visible Representations and a visible Presence of the Deity The first of these is so great a Reproach to the Divine Nature that it was forbid by the Law of Moses which was at best a less perfect Dispensation as being accommodated to the carnal State of that people but as to the second God himself gratified them in it for he dwelt among them in the Tabernacle and afterwards in the Temple of Jerusalem where he placed the Symbols of his Presence But now when the Woman of Samaria asked our Saviour about the place of Worship whether it was the Temple at Jerusalem or Samaria He answers The hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father But the true worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth Where Christ opposes worshipping in Spirit and in Truth to worshipping in the Temple not as a Temple signifies a place separated for Religious Worship which is a necessary Circumstance of Worship in all Religions but as it signifies a Symbolical Presence a Figure of Gods Residence and Dwelling among them in which sense the Primitive Christians denied that they had any Temples For God dwelling in human Nature is the only Divine Presence under the Gospel of which the Temple was but a Type and Figure Now if the spiritual Worship of the Gospel does so withdraw us from sense as not to admit of a Symbolical Presence much less certainly does it admit of Images to represent God present to us which is so gross and carnal that God forbad it under the Legal Dispensation We must consider God as an infinite Mind present in all places to hear our Prayers and receive our Worship and must raise our hearts to Heaven whither Christ who is the only visible Presence of God is ascended and not seek for him in carved Wood or Stone or a curious piece of Painting 7ly But since M. de Maux and the Representer think it sufficient to justifie the worship of Images that they are of great use to represent the object of our worship to us and to affect us with suitable passions it will be needful briefly to consider this matter For I confess I cannot see how a material and visible Image should form a true Idea in us of an invisible Spirit it is apt to corrupt mens notions of God and Religion and to abate our just reverence by representing the object of our worship under so contemptible an appearance An Image cannot tell us what God is if we are otherwise instructed in the nature of God we know that an image is not like him but a reproach to the Divine perfections if we are not better instructed we shall think our God like his image which will make us very understanding Christians But the Representer has drawn this Argument out at large and therefore we must consider what he says of it That Pictures and Images serve to 1. Preserve in his mind the memory of the things represented by them as people are wont to preserve the memory of their deceased Friends by keeping their Pictures But I beseech you the memory of what does a Picture preserve Of nothing that I know of but the external lineaments and features of the face or body and therefore the Images and Pictures of God and the Holy Trinity which yet are allowed in the Church of Rome cannot serve this end unless they will say that God has an external shape as Man has And suppose we had the exact Pictures of Christ and the Virgin Mary the Apostles and other Saints and Martyrs this might gratifie our curiosity but of what use is it in the Christian Religion To remember Christ is not to remember his face which we never saw but to remember his Doctrine and his Life to call to mind his great Love in dying for us to remember him not as a Man but as a God incarnate as our Mediator and Advocate as our Lord and Judge and therefore the Gospel which contain the History of his Life are a much better Picture of Christ than any drawn by the most curious Pencil and I doubt the Christian Religion will not gain much by taking the Gospels out of peoples hands and giving them a Picture to gaze on Yes says our Author 2. He is taught to use them by casting his eye upon the Pictures or Images and thence to raise his heart to the Prototypes and there to imploy it in Meditation Love Thanksgiving Imitation c. as the object requires But he is a very sorry Christian who never thanks of Christ but when he sees his Picture And how can the sight of a Picture raise our hearts to the Love of Christ The sight indeed of a lovely Picture may exci●e a sensible passion but not a Divine Love The sight of his Picture can only put us in mind that there was such a person as Christ in the world but if we would affect our hearts with his love and praise we must not gaze on his Face which is all that a Picture can show us if it could do that 〈◊〉 meditate on what he has done and suffered for us which may be done better without a Picture than with it If they want something to put them in mind that there is such a person as Christ which is all that his Picture can do the name of Christ written upon the Church Walls would be more innocent and altogether as effectual to this end But Pictures are very instructive as that of a Deaths head and Old Time painted with his F●rel●ck Hour-glass and Sythe and do inform the mind at one glance of what in reading requires a Chapter and sometimes a Volume Which is so far from being true that a Picture informs a Man of nothing but what he was informed of before The Picture of a Crucifix may put a

prove a Papist to be Misrepresented it seems there is something in the World called Popery which he is very much ashamed of and it is well if it does not prove to be his own beloved Popery at last I had told him as plainly as I could in Answer to his Character of a Papist Misrepresented what I called Popery and what I take to be the general sense of Protestants about it and shewed him evidently that what he calls a Misrepresentation is none nay in most cases I have allow'd his own Character of a Papist Represented and surely there is no Misrepresentation in that unless he has misrepresented a Papist himself and why is he not satisfied with this why so much Zeal to prove us Misrepresenters when we are willing to fall with the Market and to abate as much in the Notion and Idea of Popery as they are pleased to lower it Why must we be bound to justifie that Representation of Popery which some Protestants have formerly made of it when Popery was quite another thing than the Bishop of Condom and the Representer have now made it any more than they are bound to justifie every thing which Thomas Aquinas or Bellarmin or Vasquez have taught for Popery But let us consider that Character he has made of a Papist out of the Writings of Protestants only I must put him in mind that he must still distinguish between matters of Representation and Dispute If the matter of Fact they charge them with be true they are no Misrepresenters as for their Reasons and Arguments I will no more undertake to defend all the reasonings of Protestants than I suppose our Protester will all the reasonings of Papists The first Misrepresenter he brings upon the Stage is John Lord Archbishop of York in his Manual or three small and plain Treatises written for the use of a Lady to preserve her from the danger of Popery And all that I shall say to this is that if what he transcribes out of his Book be a Misrepresentation it is not a Protestant but a Popish Misrepresentation For the Archbishop cites his Authors for what he says as the very Title of the Chapter tells us which I shall here present to the Reader with all the References and Authorities as they are Printed in his Book and leave the Protester to consider of a good Reason why he left all these Authorities out CHAP. VI. Reasons of refusal to leave the Romish Religion collected out of Printed Authors I cannot leave my Religion I. Reason BEcause we must simply believe the Church of Rome whether it teach true or false Stapl. Antidot in Evang. Luk. 10. 16. pag. 528. And if the Pope believe there is no life to come we must believe it as an Article of our Faith Bulgradus And we must not hear Protestant Preachers though they preach the Truth Rhem. upon Tit. 3. 10. And for your Scripture we little weigh it For the Word of God if it be not expounded as the Church of Rome will have it is the word of the Devil Hosius de expresso verbo Dei II. Reason You rely too much upon the Gospel and S. Paul's Epistles in your Religion whereas the Gospel is but a Fable of Christ as Pope Leo the tenth tells us Apol. of H. Stephen fol. 358. Sm●ton contra Hamilton pag 104. And the Pope can dispense against the New Testament Panormit extra de divortiis And he may check when he pleases the Epistles of S. Paul Carolus Ruinus Concil 109. num 1. Volum 5. And controul any thing avouched by all the Apostles Rota in decis 1. num 3. in noviss Anton. Maria in addit ad decis Rotae nov de Big n. 10. And there is an eternal Gospel to wit that of the Holy Ghost which puts down Christs Cirellus a Carmelite set it forth III. Reason You attribute all your Salvation to Faith in Christ alone Whereas He is the Saviour of Men only but of no Women Dial. of Dives and Pauper compl 6. cited by Rogers upon the Artic. and Postellus in Jesuits Catech. l. 1. cap. 10. For Women are saved by S. Clare Mother Jane Som. in Morn de Eccles. cap. 9. Postellus in Jesuits Catech. Lib. 8. cap. 10. Nay to speak properly S. Francis hath redeemed as many as are saved since his days Conformit of S. Fran. And the blood of S. Thomas à Becket Hor. Beat. Virg. And sometimes one man by his satisfactions redeems another Test. Rhem. in Rom. 8. 17. IV. Reason In your Church there is but one way to remission of sins which you call Faith in Christ but we have many For we put away Our Venials with a little Holy Water Test. Rhem. in Rom. 8. 17. Mortals by 1. Merits of the B. Virg. Hor. B. Virg. 2. The Blood of Becket Ib. 3. Agnos Dei or Holy Lambs Cerem l. 1. t. 7. 4. Little parcels of the Gospel Breviar 5. Becoming Franciscans conf l. 1. fol. 101. 6. A Bishops pardon for 40 days a Cardinals for an 100. days and the Popes for ever Taxa Camer apud Esp. in 1 ad Tim. V. Reason You stand too precisely upon your Sacraments and require a true Faith in the partakers Whereas with us to become a Monk or a Nun is as good as the Sacrament of Baptism Aquin. de Ingres Relig. l. 2. c. 21. And the very true and real Body of Christ may be devoured of Dogs Hogs Cats and Rats Alex. Hales part 4. q. 45. Thom. parte 3. q. 8. art 3. VI. Reason Then for your Ministers every one is allowed to have his Wife or else inforced to live chastly whereas with us the Pope himself cannot dispense with a Priest to marry no more than he can priviledge him to take a Purse Turrianus found fault withal by Cassan. consult art 23. But Whoredom is allowed all the year long See Sparks 's Discovery pag. 13. and constitut Othen de concubit Cleric removend And another sin for June July August which you must not know of Allowed for this time by Sixtus Quartus to all the Family of the Cardinal of S. Lucie Vessel Grovingens tract de indulgent citat à Jacob. Laurent Jesuit lib. pag. 196. vide Jo. Wol●●i lection memorab centen 15. pag. 836. For indeed the wickedness of the Church-men is a prime Argument of the worthiness of the Roman Church Bellar. l. 4. de Rom. Pont. cap. 14. artic 28. And the Pope can make that righteous which is unrighteous l. 1. Decretal Greg. tit 7. c. 5. And yet can no Man say unto him Sir why do you so In extrav tom 22. titul 5. c. ad Apostolatus VII and last Reason You in the Church of England have cast off the Bishop of Rome whereas the Bishop of Rome is a God Dist. 96. c. satis evidenter Panorm cap. Quanto Abbas The Use and Application of this Doctrine you may find in the next Chapter and a particular proof that some Doctrines of the Roman