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	priest_n	worship_v	12	3	7.6361	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

even God himselfe doth expressely dislike that anie should be so bold as to attempt to make anie Image or visible shape of him at all reproving the Iewes for so doing saying for that end and purpose thus VVho is like unto mee And againe hee saith To vvhom vvill yee make me like or make me equal or compare mee that I should be like him All they that make an Image saith he are vanitie and their delectable things shall nothing profit And againe he saith All that are of the fellowship thereof shall be confounded for the vvorkemen themselves are men In vaine therefore is that distinction yee have betweene an Idoll and an Image saying That an Idoll is of a false or fained thing or which revera is not or hath no being at all and that an Image is of a true thing or of such a thing as revera is For you see by the premisses that even the portraiture or fashioning of a true thing as namelie even of the true God by anie similitude or likenesse whatsoever made by men is utterly cōdemned Yea S. Stephen also confuteth that distinction for even the golden Calfe which the Israelites made althogh they made it to worship the true God by is by him expresly called an Idoll Act. 7.41 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum aeque apud nos formulam facit Igitur omnis forma vel formula Idolum se dici exposcit Idos in Greeke saith Tertullian signifieth a forme or figure from whence the diminutive Idolon is derived vvhich signifieth a little forme or figure Every forme therefore or figure requireth to be called an Idoll Howsoever then in French or English speech the words Idol and Image may by reason of use and custome sometime differ yet in the Greek tongue from whence the word Idoll is originally derived there appeareth to bee no such d●fference But hereof there needeth not to be anie further dispute because God himselfe hath directly forbidden not only Idols but all Similitudes also or Likenesses whatsoever made and erected by men in the way of Religion Thou shalt make thee saith he no graven Image nor any similitude of things that are in heaven above nor that are in the earth beneath nor that are in the vvaters underneath the Earth Thou shalt not bow downe thy selfe to them nor serve them In which words you see two things directly enioined the one that no man presume to make anie Images or similitudes of God the other that if he have made anie such Image or similitude that he proceed not further in sinning by bowing downe to them or serving them Agreeably whereunto is likewise that which Moses spake as it were expounding that Commandement unto the Israelites and saying thus unto them The Lord spake unto you out of the middest of the fire and yee heard the voyce of the vvords but saw no similitude save a voyce Then hee declared unto you his Covenant vvhich he commanded you to doe even the Ten Commandements and vvrote them upon two Tables of stone And the Lord commanded me that same time that I should teach you ordinances vvhich yee should observe in the land vvhither yee goe to possesse it Take therefore good heed unto your selves for yee saw no Image in the day that the Lord spake unto you in Horeb out of the midst of the fire that yee corrupt not your selves and make not a graven Image or representation of any figure vvhether it be the likenesse of male or female the likenesse of any beast that is on the earth or the likenesse of any feathered soule that flyeth in the ayre or the likenesse of any thing that creepeth on the earth or the likenesse of any fish that is in the vvaters beneath the earth Marke well this reason of Moses that because they onely heard a voice of God but saw no Image or Similitude of him therefore they should take heed that they be not so presumptuous as to make anie visible Image or similitude of him Theodoret also saith Deus ab ijs fieri qui u●l●us creaturae imagine effingunt Creatorem that they make gods vvhich fashion the Creator by the image or likenesse of any creature And S. Augustine saith likewise that Dei praecepto prohibetur aliqua in figmentis hominum Dei similitudo By Gods commandement is forbidden any similitude of God devised by men Although therefore yee alledge and say that God in ancient time appeared in the similitude of a Man and that the Holy Ghost also appeared upon Christ in the similitude of a Dove all this maketh nothing for you for God might appeare in what similitude he pleased and who shall or can forbid him by anie law to doe whatsoever he pleaseth But he hath given a law and a commandement to us his creatures whereby wee stand bound though hee be free tha● wee shall not make anie Image or similitude of him and therefore our dutie is and accordingly our care must be to doe as he hath enioined and commanded us and not licentiously in matters concerning him and his religion to devise invent and doe as we list our selves 3 But they not onelie make Images or visible shapes of the everie where present invisible and incomprehensible God but they proceed further in this their boldnesse and do also worship God in or by those Images after that they have made them It was one great wickednesse to be so audacious as to make an Image or similitude of God and it is another to worship him after that sort in or by an Image after it is made So this is a third point of Idolatrie wherein the Popish Church is intolerablie faultie For God will be worshipped as himselfe hath prescribed in his word and not according to mens fancies and devises Yea S. Paul expressely condemneth all ethelothreskeian that is vvill-worship or worshipping of God according to mens pleasures and conceits And therefore Vetuit Deus non solum Imaginem aliquam adorari sed etiam seipsum adorari in Imagine God hath forbidden not onely an Image to be vvorshipped but himselfe also to be vvorshipped in an Image saith Abulensis Agreeably whereunto S Ambrose also saith Non vult se Deus in lapidibus coli God vvill not have himselfe to be vvorshipped in stones For as Christ himselfe also teacheth God is a spirit and they that worship him must vvorship him in spirit and in truth Yea their doings in this point be as grosse Idolatrie as was that of the Israelites in the time of Moses when they together with Aaron the high Priest made the golden Calfe and worshipped God in that Image which themselves had made For yee must not thinke them to be so senselesse or sottish as that they did beleeve that verie Image it selfe to be God I hope yee will suppose that Aaron

a peremptory power in religion it selfe VVhat more remaineth wherein ye migh further encroach except yee will go about to bring the very Angels also under your subiection c. Now how should all this pomp pride in the Pope and Popish Clergie so much licentiousnes withall permitted to the people of their Church be maintained and upheld without this covetous and greedie kinde of merchandizing Who then doth not see that this Rome mentioned in the Revelation to be such a one as did merchandize the soules of Men must needs be intended of Popish Rome and not of Heathen Rome For all men know that the Heathen Rome never used this kinde of Trade namely of merchandizing mens soules Seventhly the Rome there mentioned is shewed to be such a one as caused or made the Kings and inhabitants of the earth to drinke of the vvine of her fornication that is of the pleasant seeming but indeed filthie and poysoned Religion and so to take upon them the Marke of the Beast But the Heathenish Rome where she conquered and prevailed and brought people in subiection under her urged not nor enforced her religion upon those nations or people which shee subdued but gave leave unto them still to retaine and hold that religion of their owne which formerly they had as even Leo Bishop of Rome himselfe declareth and as is apparant by the countrey of the Iewes and by other countries also which shee brought into subiection Whereupon followeth that not the Heathenish Rome which allowed the religion of other countries beside her owne but the Papal Rome which alloweth no other religion but her owne is must needs be there intended Eightly the Babylon that is the Rome there mentioned is such a Rome that shall be so desolated and destroyed as that it shall never be builded againe or inhabited anie more as is verie fully evident by the 18. chapter of the Revelation And this is so cleere that Suarez himselfe confesseth and teacheth it But the Heathenish Rome governed by Heathen Emperors was never yet so destroyed yea after that the citie of Rome was destroied by the Gothes and Vandals and others yet it was rebuilded againe and reinhabited and as yet it continueth a citie builded and inhabited to this day The Rome therefore that is here described and shewed to be such a Rome as shall be so desolated and destroied as that it shall never be inhabited anie more by men cannot possibly be imagined to be Heathen Rome but contrariwise must needs be supposed that which is now the Papal or Popish Rome for there is no Heathen Rome remaining so to bee destroyed I hope therefore by this time ye fully perceive that it is not the Heathen Rome as Bellarmine and some other of your Teachers would blindfold the world but the Papal or Popish Rome which in that place of the Revelation of S. Iohn is intended and described Yea further if yee would have Heathen Rome to be there described then must ye make Antichrist to bee come in the daies and times of the Heathen Emperors which is contrarie to your owne positions and opinions who say and hold though most untruly that hee is not yet come Lastly remember that these things which be mentioned concerning the Whore of Babylon be brought in and mentioned after that the seventh Angel had blowne his Trumpet and therefore also were long after the time of the Heathen Emperors An Appendix to the former Chapter NOw because Popish Rome is so directly affirmed to be an VVhore and a great VVhore and the mother of whoredomes and abominations of the earth not to speake anie more of her grosse bodily whoredomes filthinesses wherein she doth excell give me leave here to speake a few words of some of her spiritual whoredomes and adulteries that is to say of some of her Idolatries that so the truth of this matter may the better appeare First then as touching her most detestable Idolatry committed in adoring and worshipping of a peece of bread I meane their consecrated bread in stead of the true God that made heaven and earth I have before spoken and I doe here only put you in remembrance of it againe that yee may for ever hereafter tremble and feare to commit it For whereas ye say that yee take it not for bread anie longer after consecration but for Iesus Christ his verie natural bodie by way of Transubstantiation consider that that will not be sufficient to cleere you yea it is before shewed unto you that in so taking it yee doe utterly and most grossely mistake contrarie not onely to all sense and reason but contrarie to all right faith and true religion also And therefore your sinne of a most abominable Idolatry cannot be so execused but is rather so much the more aggravated by such an untrue and a most ungodly construction and supposition Ea demum est miserabilis animae servitus signa pro rebus accipere That is saith S. Augustine a miserable servitude of the soule to take the signes for the things signified by them 2 A second Idolatrous point in the Popish Church is the making of Images or visible formes of God For what Is not God a spirit How then can anie fashion him by anie bodily shape or visible likenesse Is hee not also an eternal and invisible Spirit What man then can make an Image and visible similitude of him that is eternal and whom he never saw Againe is not God incomprehensible and infinite Doe not I fill heaven and earth saith the Lord And doth not King Solomon say That the heaven of heavens are not able to conteyne him And yet will silly men in the vanitie of their foolish thoughts presume to comprehend so almightie and incomprehensible a Maiestie within the narrow compasse of an Image made by themselves S. Paul sheweth it to be the error of the Heathen to take upon them to make Images of God and calleth them fooles for their labour VVhen they professed themselves to be wise they became fooles saith hee for they turned the glory of the incorruptible God to the similitude of an Image of a corruptible man and of birds and of foure footed beasts and of creeping things If the Heathens were counted and called Fooles as yee see they were for taking upon them to make Images or visible similitudes of the invisible and incorruptible God and iustly did deserve to be so called and reputed for that high indignitie and dishonour offered to so great and incomparable a Maiestie what ought Papists to thinke of themselves in this case Notwithstanding they say they doe it for a remembrance and to put them in minde of God and notwithstanding whatsoever devotion or good intent or meaning they pretend For no doubt even those Heathens likewise pretended a devotion and a good intent and meaning in this matter aswell as Papists otherwise they would never have done it But yet further

helpe and to give all gifts and graces requisite unto men Inasmuch then as it is a part and a chiefe part of Gods glorie to call upon him in prayer and that God himselfe saith thus I am Iehovah this is my name and my glorie will I not give to any other How can men bee excused of robbing GOD of his honour and glorie when they praie not unto him but unto Saints or Angells or such as bee but creatures Yea why should anie pray unto anie Saints or Angells or such as bee but meere creatures when they know not the secret intentions affections thoughts and hidden closets and corners of their hearts For it is God only that knoweth the hearts of all the children of Men as Solomon expresly witnesseth Besides yee cannot finde so much as one president or example throughout the whole Booke of God either in the old Testament or in he new of anie godlie man that made his prayer at anie time to anie deceased Saints or to Angells or to anie other but to God onely What strange people then bee they that both contrarie to the Scriptures and without anie president or example in those Scriptures to be found will dare to invocate and call upon Saints and Angells in their praiers Let the blessed Virgin Marie and other Saints Angels have their due regard and reverence that belongeth to them But let them not have that glorie honour and worship that belongeth onelie and properlie unto God Honorandi ergò sunt propter imitationem non Adorandi propter religionem Saints and Martyrs therefore are to bee honoured for imitation saith S. Augustine but they bee not to bee adored or worshipped for religion Sanctos Martyres neque Deos esse dicimus neque adorare consuevimus laudamus autem eos potius summis honoribus quòd pro verite strenuè certarunt fidei sinceritatem servarunt VVee saith S. Cyril neither say the holy Martyres are gods neither are vvee vvont to worship them wee rather commend them verie highly that they have so stronglie stood for the truth and kept the sinceritie of faith Yea as touching the worshiping of Angells S. Paul also expreslie condemneth it Whereupon it was decreed as Theodoret witnesseth in the Councell of Laodicea that men should not pray unto Angells And therefore doth Saint Augustine likewise reckon amongst Heretickes a Sect called Angelici which were inclined to the worshipping of Angels And Epiphanius also amongst other wicked opinions and doings noteth the Ca●anes for invocation of Angells Yea wee may as S. Augustine againe sheweth learne of the Angells themselves not to worship them And so indeede doth it appeare For when S. Iohn himselfe fell downe before the Angell that shewed him the Revelation to worship him the Angell said unto him See thou doe it not for I am thy fellow-servant and fellow-servant of thy brethren which have the Testimonie of Iesus worship God Where you see plainely that the Angell refuseth to bee worshipped and biddeth to worship God onely as being himselfe a fellow-worshipper of God with the rest of his servants If then the Angels of heaven bee not to bee worshipped which thing you see here manifest I hope you will soone conclude that then the Saints in heaven also are not to bee worshipped I know that yee have a distinction betweene Latria Doulia saying that yee give Latrian that is worship unto God but Doulian that is service unto Saints and Angells So that the effect of this your speech and distinction appeareth to bee this that yee worship God but serve Saints and Angells As though yee were not bound to serve God aswell as to worship him S. Paul sheweth that yee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve him aswell as to worship him Yea doth not Christ Iesus himselfe say that it is thus written Dominum Deum tuum adorabis illi soli servies Thou shalt worship the Lord thy God him onely shalt thou serve For so is your owne latin Translation Whereby you see it evident that yee are aswell to serve God as to worship him yea that yee are to serve him and to serve him onely in the waie of religion And so also doth Samuel the Prophet further expreslie teach And therefore wee may not serve anie Saints or Angells or Images or anie other creatures whatsoever in waie of Religion as the Popish Church most wickedly teacheth and practiseth But againe even in those verie prayers which they make to God himselfe they also verie impiously have divers Mediators therein also they seeke refuge by another as vaine a distinction as the former saying that they in their praiers make the Saints and Angells Mediators of Intercession but not of Redemption as though Christ Iesus were not aswell our advocate medi●atour and intercessor betweene God and us as our Redeemer S. Iohn saith thus These things I write unto you that ye sinne not and if anie man doe sinne wee have an advocate with the father even Iesus Christ the righteous Againe S. Paul saith That Christ is at the right hand of God and maketh intercession for us Againe it is written that Christ is able perfectly to save them that come unto God by him seeing hee ever liveth to make Intercession for them And divers other Texts of Scripture doe manifestlie proove that Christ is aswell our Mediatour and Intercessor as our Redeemer insomuch that unto him onely is given this title To bee the Mediatour of the new Testament Yea S. Paul hath further directly tould us that as There is but one God so there is but one Mediatour betweene God and men namely the man Christ Iesus Why then or for what cause or reason will you have other Mediators or Intercessors Is not Christ Iesus sufficient to prevaile with his Father for us Or bee anie Saints or Angells in greater grace or favour with God then his owne Sonne whom hee hath also appointed to this verie office to bee the Mediator and Intercessor for us Why then without warrant from God yea contrarie to the expresse tenor of the Scriptures and contrarie to Gods owne appointment will yee take upon you to have other Mediators and Intercessors beside Christ Iesus as namelie the blessed Virgin Marie and other Saints and Angells this is no small or slender impietie But you answer that wee bee not worthie to come directlie and imediatelie to God without a Mediator neither may wee bee bold so to doe This is verie true which yee thus say in respect of our selves and our owne unworthinesse But therefore it is that hee hath given us a Mediator namelie Christ Iesus his owne most deerely beloved Sonne in whose name mediation we are allowed though most unworthie in respect of our selves to have accesse unto God and may with an humble reverence bee bold to approch unto him and to aske of him whatsoever is necessarie or expedient for us