THese ten Commandements, containe one thing: the dutie of Man. But that is twofold: Supreme, to his Father, in the first; and Subordinate, to his Brother in the second Table. Our Dutie to God, must bee both Internall, in the first Commandement; and Externall, in the three following; and that in three respects, of Things, in the second; of Words, in the third; and of Times, in the fourth. This Se­cond then, is a Commandement inioyning Things concerning our externall dutie to God. It is nega­tiue: forbidding literally, onely the worshipping of Images: but synecdochically, all [...], will-worship, [Page 2] or deuised deuotion. In it is touched the very pith of all all precepts: both the commande­ment to which, and the argument by which it doth perswade vs: Thou shalt not make to thy selfe any grauen Image, nor any likenesse of any thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth: Thou shalt not bow downe to them, nor worship them. This is the Commande­ment praefixt; to which is affixt, as commanding an argument: For, I the Lord thy God, am a iealous God, visiting the sinnes of the Fathers vpon the chil­dren, vnto the third and fourth generation in them that hate me: & shewing mercy vnto thousands of them that loue me, and keepe my commandements.

The Commandement forbiddeth all men, two things concerning Images: their Purpose, Thou shalt not make to thy selfe any grauen Image, nor any likenesse, of any thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth: and their Practice, thou shalt not bow downe to them, nor worship them. And that the Commandement may the better descend into our hearts, the Argu­ment doth ascend from two heads. First, hee per­swadeth vs from his Iustnesse, for I the Lord thy God am a iealous God, which visit the sinnes of the fathers vpon the children, vnto the third, and fourth gene­ration in them that hate mee. Secondly from his Goodnesse, and shewing mercy vnto thousands in them that loue me, and keepe my Commandements.

That my discourse may not altogether floate, in this fathomlesse sea, I must diue a little deeper, by another subdiuision. To preuent the very Pur­pose [Page 3] of Image-idolatrie, the Lord doth here pre­mise a plaine Prohibition, Thou shalt not make to thy selfe any grauen Image: and to make that yet plainer, he annexeth a plaine Exposition, nor any likenesse, of any thing, that is in heauen aboue, or in the earth beneath, or in the water vnder the earth.

Furthermore, for as much as that Purpose is the Parent which giueth life to the Practice: he smiteth at the Bodie of Image-adoration, Thou shalt not bow downe to them: and at the Soule thereof, nor Wor­ship them. That he may euen kill Idolatrie, he in­hibiteth both the inferiour and superiour act there­of: men may neither bow to them, nor worship them.

And that this may bee (not brutum fulmen) a piercing precept, he doth protest his Iustnesse, both in regard of the Punisher, for I the Lord thy God am a iealous God: and of the Punishment, visiting the sinnes of the fathers vpon the children, vnto the third and fourth generation in them that hate mee. Final­ly, that the Lord may appeare to be, not onely, a God to affright the bad, by his Iustnesse; but also a Father to inuite the good, by his Goodnesse; hee proclaymeth that also in three remarkable particu­lars. First, the Qualitie, it is excellent: I will shew mercy. Secondly, the Quantitie, it is infinite, vnto thousands. Thirdly, the Qualification, it is appa­rent; God will put his owne liuerie on his owne seruants: some men are as it were, marked out for the mercy of their Maker: I will shew mercy on them that loue me and keepe my Commandements.

Here wee haue a long Text, but a little Time. [Page 4] Therefore, God Almightie enlarge our hearts, that we may receiue much by our little, yet serious attention.

To runne ouer these particulars yet more parti­cularly: heare the first three words, in two words. Non facies tibi sculptile: Non facies, THOV shalt not: a singular note, from this phrase of the singular number. God doth as it were take the Israelites at their word: chap. 9. vers. 8. all the people said, All that the Lord hath spoken, wee will doe. Heere God doth tye them to a personall performance of that generall promise, THOV shalt haue no other gods but me, and THOV shalt not make to thy selfe any grauen Image. Whereby wee may see that coecum idolum (as our learned Bishop of Winchester doth Tortura Torti, pag. 9. terme it) that Blind idoll, implicit Faith.

Doe not take vp thy Truth on trust, from the Priest, from the Pope, or from the Church. What­soeuer they doe teach thee, this phrase may assure thee, that no Coliers Faith can blanch this Aethio­pian crime: but at that day, God will question thee in this phrase, Tu fecisti? diddest Thou make any grauen Image?

Thou shalt not make any grauen Image Tibi, to thy selfe: take this phrase Tibi, to thy selfe also, it merits thy attention. It is an Hebraisme, signify­ing, that men must make no Images for Religion, of their owne heads, without Gods command. Moses indeed made an Image, the Brasen image, but not Sibi to himselfe: and Solomon made Ima­ges, the Cherubins, but not Sibi of his owne in­uention. God himselfe commanded the one, Num. [Page 5] 21. 8. and the other, 1. Reg. 6. 23. But it seemeth, the Successour of Saint Peter, hath a prerogatiue aboue the person of Moses. Solomon indeed did not, durst not make an Image, Sibi, to himselfe, of his owne authoritie: but behold, a greater than Solomon is here, the Pope doth make Images Sibi, to himselfe, and commandeth them to be made, by others also. But if he will make an Image for him­selfe, let him make an answer for himselfe also: Be not thou partaker of other mens sinnes. Ne facies Tibi: make no grauen Image to thy selfe, till thou canst finde some plaine place of Scripture expresse­ly to command it.

Thou shalt not make to thy selfe any grauen Image: [...] saith Pagnine, signifieth Sculpere, or Dolare, Pasal. Pesel. to carue or graue: [...] Sculptile (& dicitur tam de lignis, quàm de lapidibus) any Image carued in wood, or grauen in stone. By the Septuagints it is translated, both [...], an Idoll, as here, Exod. 20. 4. and [...], an Image, as Esay 40. 18. Which is an hint sufficient, to anticipate that Idol-distin­ction, betwixt an Image, and an Idol.

The second point doth inhibite a second sort of Images, [...], by the former word some vnder­stand Temounah. [...] Images framed with caruing or gra­uing tooles: by this word [...], Images formed with a Pen, or Pencill, Statues or Pictures. Others take this last word in a more large sence, to signifie (as our translation doth also render it) any likenesse: Similitudo, be it figura or phantasma, sayth Pag­nine, Ʋoce [...]. either the outward action of the hand, or the inward fiction of the minde. Dij factitij or fictitij, [Page 6] as Caluine speaketh: be the intention of man what it will, or the inuention of man, what it can: here is a generall interdiction of all Images: Thou shalt not make to thy selfe any likenesse.

Though this be plaine enough, yet is the Lord pleased to explaine this Precept, by an enumera­tion; Thou shalt not make to thy selfe any grauen Image, nor any likenesse of any thing, in heauen aboue, or in the earth beneath, or in the water vnder the earth: that is, no Image must be made to religious vse, of any, either Fowle of the aire, or Starre of the skie; either of Beast of the field, or Tree of the forrest; either of Men on the land, or Fish of the sea: [...] or [...]: nec desuper, nec desub­ter. Bamajim. Bashamajim. not any likenesse, of any thing, in any place. Surely if some had not set themselues, to support their opiniatiue conclusion, I could not imagine, how it were possible, for any man, to exempt any Image, from this generall distribution, by their su­persubtile distinctions.

The precept hauing prohibited the purpose, it pro­ceedeth to the Practice: Thou shalt not bow downe to them, nor worship them. The first word, to bow, in the Hebrew is [...] to humble ones self, with the signes Shachah. of humiliation: as baring the head, bending the knee, bowing the bodie, spreading the armes, &c. In Greeke [...], comming of [...] Canis, a me­taphor taken from the manner of Spaniels, when Zanch. in Praec. 3. c. 14. pag. 367. they couch, and crouch on the ground before their Masters. Our Latine translation is, incuruare, to bow, expressing only one gesture, but inuoluing all the other. The Image-aduocates, that they may [Page 7] reserue a [...], one starting hole, for an eua­sion, translate it, non adorabis, thou shalt not adore B. Bonner in sec. Praeceptum. pag. 249. them. Although this make a tautologie, the next word, coles, signifying Worship, or Adoration: ne­uerthelesse wee admit this their owne translation, but with their owne distinction. Adoration is two­fold, sayth Lyra, Signi & Facti, the outward, of the Action; and the inward, of the Affection: it is here vsed in the first sence, as also 2. Reg. 5. 18. Thus then runneth the inhibition, Thou shalt not per­forme any religious gesture, to any Image. Now, whether this bee not the Practice of the Church of Rome, when they creepe to a Crosse, kneele to an Image, and kisse them both; Let the Ro­man Catholikes themselues gainesay: but I thinke they cannot gainesay so common a Pra­ctice.

The second point prohibited in our Practice, is Worship: the Hebrew terme is [...], which the Gnauad. Greekes turne by two words [...], Mat. 4. 10. and [...], Coloss. 3. 24. (where note by the way, that distinction of Dulia and Latria, may be taken out of the way, it is not vncontroulable, its mem­bers are not distinct, it selfe therefore is no distin­ction) the Latines translate it by one word Seruire, to serue, it being a metaphore from Seruants. But this Seruice, being (in Religion) of an higher na­ture, our translators doe well expresse it, by a word of an higher name, Worship. Now this worship, or religious seruice, consisteth of many particulars, all inhibited by the Scriptures, to be exhibited to Pictures: as inuocation of them, Esay 44. 17. [Page 8] Thankes to them, Ier. 2. 27. no not to Bow before them, 2. Chr. 25. 14. Preaching for them, Ier. 2. 8. Swearing by them Zeph. 1. 5. Sacrificing, 2. Reg. 17. 35. Censing, Ier. 18. 15. &c. The sence then is this: impart no such seruice, to any Image: for thereby thou shalt make it an Idoll, 2. Reg. 18. 4. and thy selfe, an Idolater, Rom. 1. 25. Thus are wee come [...]. ad vmbelicum vsque, to the Nauel, middle, and pith of this Commandement.

From commanding, our God goeth on to per­swading. The first Argument is from his Iustnesse: in which the Punisher is premised, as a preface to the Punishment, I the Lord thy God, am a iealous God. The Lord, Iehouah, of [...], to bee. God be­ing, Haiah. the Beeing, ens entium, in himselfe primitiue­ly, in vs deriuatiuely: in him wee haue our Beeing, Act. 17. 28. Elohim, God, contradistinct to Elelim, the last signifying (vanities) a false god: the first a true God. The affixe [...], Thy God. Thy Eloheca. God by purchace, and thy God by promise: I bought thee, and brought thee from Egypt, and the Egyptian slauerie, vers. 2. and Thou diddest pro­mise to heare me, and obey mee, Exod. 19. 8. three words, three Arguments.

If a confirmd Idolater could [...], out-face these three Arguments, these three Titles of God: God doth send out Seconds, a supply, and doth re­enforce his perswasion, by two other Attributes, a iealous God. Two things animate an Adulteresse to be impudent and incorrigible in her Adulterie: if her husband be either milde, that he wil not, or if he be awed, that he cannot reuenge that iniurie. God here argueth from the contrarie to these two. I am (sayth he) God, [...], that is, fortis, strong; and [...], El. Kanna. Zelotes, iealous: and thus lieth the Argument.

• Thou shalt not prouoke him, who both can and will plague thee, by worshipping Images.
• But I am a strong iealous God, who both can, and will plague thee. Therefore,
• Thou shalt not worship Images.

Finally, God is sometimes termed the Husband of his people, Ier. 2. 2. and Idolatrie, Adulterie, Ier. 3. 20. therefore as the iealous man doth rage, and will not spare in the day of vengeance. Prou. 6. 34. so God menaceth from the same metaphor. Thou shalt not worship any Image: For—I the Lord thy God am a iealous God.

But the seruile nature of some people is so sla­uish, that they will not feare the threatning of their Master, till they feele the Whip: our Lord there­fore doth, as it were, shew vs the Rod, I will visite, that is, punish and plague the worshippers of Ima­ges. According to the Psalme 89. 32. If they breake my Statutes, and keepe not my Commandements: I will Visite them with a rod, and their sinnes with scourges. and in our owne language the Plague, and Gods Visitation are vsuall Synonima's. The sinnes of the fathers, on the children: here he allu­deth to their being in Egypt. Whilest your fathers were there (sayth he) some of them, did worship some of those Images: for the Egyptian Cow did teeme that Calfe of Israel. Ex. 32. I did winke at them: but I see you; and you shall feele mee. If you doe here, as they did there, worship Images, I will plague their sinne on you: I will visite the sinnes of the fathers, vpon the children. Nor will I stay there: but as you propagate your children, so will I propagate my punishments: from the Father, to the Child, to the Grand-child, and to the Child after him. You shall suruiue, and your eyes shall see that propagated plague: I will visite the sinnes of the fathers, vpon the children, vnto the third and fourth generation. And for a most iust cause: because the worshippers of Images doe Hate mee. All sinners in generall (and therefore Idolaters in speciall) I haue proclaimed to bee my enemies, Malach. 2. 8. From these premises, he concludeth this Argument.

• You should feare to commit that sinne, which doth cause you to hate God, and God to plague you,
• [Page 11]for the fathers, in the children, and on your owne persons.
• But the worshipping of Images is a sinne, which doth cause you to hate God, and God to plague you, to visite you: from the fathers, to their children: euen to the third and fourth genera­tion.

Therefore you should feare to worship Images.

This fearefull punishment, is such a fearefull Ar­gument: that mee thinketh, it should make the eare to tingle, and the heart to tremble, of any per­son, which doth but bow to an Image: if he doth but heare these words pronounced. If you doe wor­ship Images, on such I will visite the sinnes of the fathers, vpon the children, vnto the third and fourth generation.

Finally, although in a bad cause, Pyrrhus could not perswade Fabritius, neither by affrighting him with his Elephant, nor by alluring him with his gold: yet, in a good cause, many are more moued with Gods mercies, than forced with his iudge­ments. I conceiue therefore that the most weightie argument, lieth here in the bottome of my Text: where Gods goodnesse is proposed vnto vs in three branches: the Qualitie, I will shew mercy, in the Postills phrase, mercy of Confection, mercy of Re­fection, and mercy of Perfection: that is, all Gods mercies in regard of our Creation, Regeneration, and Glorification: shall bee conferred vpon, and confirmd vnto, such as will not worship Images, The Quantitie, Gods mercy, is like a Mathemati­call line, shot throughout the whole world: hee [Page 12] will shew mercy vnto Thousands, vnto such as will not worship Images. The Qualification: for Gods Goodnesse, as he doth shew it, so his seruants may know it, that they shall haue it, by a sure to­ken: by a token Impressed, if they loue mee: and Expressed, if they keepe my Commandements. To such as loue mee, and keepe my Commandements, I will shew mercy: if—they will not worship Images. So from Gods Goodnesse considered three wayes, we may consider three Arguments, against Images: in Thesi, in Antithesi, & Hypothesi.

1. In Thesi: If thou doest desire my Mercy, thou shalt not worship Images.

But thou doest desire my Mercy. Therefore, Thou shalt not worship Images.

2. In Antithesi: If thou doest desire my Mercies, a thousand times surpassing my Iudgements, Thou shalt not worship Images.

But thou doest desire my Mercies, a thousand times surpassing my Iudgements, these being but to the fourth, those to a thousand genera­tions. Therefore,

Thou shalt not worship Images.

3. From Gods Goodnesse, in Hypothesi, we may frame an Hypotheticall Syllogisme.

If thou doest loue me, and wilt keepe my Cam­mandements: Then wilt thou not worship Images.

But I know, thou doest loue mee, and wilt keepe my Commandements. Therefore,

I know, Thou wilt not worship Images.

To inuolue all in one: If there bee a Gehenna, [Page 13] and a Paradise: if there be an Hell, and an Heauen prepared: then dare not wretched men be so des­perate of the one, and so presumptuous of the o­ther, but they will be perswaded, not to worship Images. But if they will worship Images, let them looke for poena sensus, and poena damni: let them be assured to lose the one, and to feele the other. For—I the Lord thy God, am a iealous God, and visit the sinnes of the fathers vpon the children, vnto the third and fourth generation, in them that hate mee. Although I shew mercie vnto thousands, in them that loue me, and keepe my Commandements.

Let mee craue your patience, that I may reade ouer my long Text, once more: Thou shalt not make to thy selfe, any grauen Image, nor any like­nesse of any thing in Heauen aboue, or in the Earth beneath, or in the water vnder the Earth: thou shalt not bow downe to them, nor worship them, For I the Lord thy God, am a iealous God, visiting the sinnes of the fathers, vpon the children, vnto the third and fourth Generation in them that hate mee, but shew mercie vnto thousands in them that loue mee, and keepe my Commandements.

When the Sicilians accused Verres of Briberie, Tully (being entertained their Lawier) omitted his vsuall Oratorie, and Rhetoricall Oration, onely putting the Case in plaine tearmes, produced the witnesses, and said, This is his crime, and our accu­sation: Let who can gainsay this euident trans­gression. Hortensius the others Aduocate, conside­ring the cleerenesse of the Case, and manifest eui­ction, refused to plead one syllable in the defence [Page 14] thereof: and Verres yeelded himselfe vnto a vo­luntarie banishment.

Had the Patrons of Images, but the honest bashfulnesse of Heathen Hortensius: and were the consciences of those we challenge for worshipping them, no more confident then Verres himselfe: I should make no question, but that onely the rea­ding of this plaine Precept against Images, would make the Learned blush to plead for so plaine I­dolatrie: and cause the common people, the com­mon worshipper of Images to recant, and make a voluntarie submission.

But alas wee contest with men, resolued to hold the conclusion: who shame not to support a shamefull sinne, against the very Letter of the Law. I am inforced therefore, to inforce my ac­cusation: wherein I must act two persons, first, [...], then [...]: first, I will shew what they can say for Images: and next what wee can say against Images; both: truly, painly, impartial­ly; euen as I hope to plead, my owne selfe, for my owne soule, before our great God, at his dreadfull Day of judgement.

Our Aduersaries are like the Thebans: Quot sunt Thebarum portae, they haue seuen Bulwarkes, whence they propugne their Images: the mate­rialls whereof they pretend, all to be fetched from this Commandement.

All their Arguments, and Answeres are raised from these seuen Heads: from the consideration of the Agent, of the Action, of the Instrument, of the Worke▪ of the Obiect, of a Commande­ment [Page 15] propounded, and of this Commandement expounded. First, Thou shalt not make to thy selfe any grauen Image: We doe not, say they: God doth giue vs patternes, and is our Patron, God himselfe did make them. Secondly, Neither doe we make them to our Selues, we haue a Warrant from Heauen, both ordinarie, and extraordinarie: he hath granted leaue by the Scriptures, and gra­ced Images with many glorious Miracles. Thirdly, That Instrument of our adoring God, is an Image, not an Idoll, as the Heretickes mistake it, and mis­call it: no Idoll, therefore no Idolatrie. Fourthly, We doe not Worship them, it is not godly ho­nour we giue them, but Reuerence, or Veneration. Fiftly, For our Religious Worship resteth not in them, but reflecteth on him: it is God wee worship, and not the Image. Sixtly, Wee haue a Com­mandement, equall to this Commandement, Pari pietatis affictu veneramur, The Tradition of an vn-erring Church to iustifie our action. Seuenthly, Concil. Trident sub Paul [...] 3. Sess. 4. and lastly, this very Commandement (so much vrged against vs) it is either included, and but a part of the first Commandement: or excluded, and no part of the perpetuall Morall Law: it being onely Positiue, for that Place and People. They dispute then, from Examples, from Scriptures, and Miracles, from the name of an Idoll, from the na­ture of Adoration; from the Person adored, from Tradition, and from the Exposition of this second Commandement. Thus haue wee viewed the Heads of their Troupes: I will now discouer their seuerall Files and Rankes, that you may see [Page 16] the Armie of our Aduersaries, which defend their Diana dropped from Heauen, their Crusadoes, which fight for their Crosses, and worshipping of I­mages.

Their Examples, giue the on-set: of the Cheru­bins Consilium sui redit. sect. 20. in Gods House, Exod. 25. 18. and of the Lions in the Kings house, 1. Reg. 10. 19. alleaged by the De Imag. lib. 2. Bishop of Spalato, of the Brazen Serpent Numb. 21. 8. by Bellarmine and a whole Colledge of Ie­suites, haue concluded out of Daniel. 3. 1. that, as Rhemists in Reu. 9. 14. that Image was for the honour of the King: so their Images were for the honour of Christ. Nay, the Image of Saint Stephen was made by an An­gell: and the Image of Edissa, by Christ himselfe, saith Bellarmine. These Examples (I say) gaue the De Imagin. lib. 2. cap. 18. on-set, and indeed they are like the forlorne Hopes quickly cut in pieces: or rather like honest Subiects, forced to the fight against their Soue­reigne, they turne their Weapons vpon the Re­bels, which bring them to the Battell. Consider the Author, and the end of all these Images. For the first: when the Image-worshippers are as wise as Solomon, and as pure as Angels, hauing the same authoritie with Christ, from God: then may they doe, what they say these did, erect Ima­ges to religious vses. Notwithstanding these were neuer made for Adoration. The two last, the Image of Saint Stephen, and of Edissa, were not made, I meane by those Artists: the other were made, but not worshipped. The Lions were in the Kings Pa­lace, whither the people did come, but not to worship: the Cherubins were in the Sanctum San­ctorum, [Page 17] whither the people did not come. But the Serpent, is an vnanswerable instance, againe Image Adoration: for so soone as it was adored, it was damned for an Idoll, 2. Chron. 31. 1. All these Examples therefore, are impertinent, that one only excepted of Nebuchadnezzer: which was worshipped at Babell, as an Idoll: and therein I confesse, their Images doe answere that Example.

In the second place, they instance in the second phrase, we doe not (say they) make any Images to our selues, wee haue a warrant from God, to worship them. Wee haue his warrant ordinarie: his Word and Oracle, and his warrant extraordi­narie, his Workes and Miracles. The ordinarie warrant they seeme to repute, but an ordinarie Argument, they vrge the Scriptures very sparing­ly. Suarez Apol. lib. 2. c. 11, 12, 13, & & 14. Learned Suarez in his large Discourse of Ima­ges, alleadgeth not one Scripture, to auouch the Adoration of them. Seuen indeed are cited by Bellar. de Imag. lib. 2. c. 22. Bellarmine: but so, as that I cannot tell which to admire most: either the first, that the Scriptures are not quoted: or the last, that they are so ill quoted; by two of our learnedst Aduersaries, in the greatest point in Controuersie: they accusing vs for Heresie, because wee oppugne; and wee them for Idolatry, because they propugne the wor­shipping of Images. Suarez his Scriptures, are soone assailed, because neuer cited. Take Bellar­mines testimonies, according to his owne corrupt Translation, and make the best of them. Adora­te scabellum, Worship his foot stoole. Psal. 95. Nolite iurare per Coelum, Matth. 5. Sweare not by Heanen. Locus in quo stas terra sancta est, The [Page 18] place wherein thou standest is holy ground, Exod. 3. The Passeouer is called, Dies sancta, & venera­bilis; A holy, and reuerend Day, Exod. 12. The Priests apparell is called, Vestis sanctae, Holy Gar­ments, Exod. 28. The Graue of Christ is called, Gloriosum Sepulchrum; A glorious Sepulchre, Esay 11. And the Scriptures are called, Sacrae Literae; Holy Writings, 2. Tim. 3. How any ingenious indifferent person, can frame from these Scrip­tures, any conclusion, consequence, or collection, for the worshipping of Images: this surpasseth my imagination.

But the truth is, they are not very confident in the Scriptures: but in Miracles they place extra­ordinarie confidence, in this extraordinarie War­rant. This Argument is vsed by Coster, Bellarmine, Suarez; and almost by all on that side. A Brazen Costerus Enchi­ridion, p. 442. Image was erected by that woman, whose bloudie issue was stopped by Christ, vnder which grew a Panacea, an hearbe that healed all diseases: there­fore Images are to bee worshipped, saith Costerus. Another Image of Christ, was smote thorough by a Iew: and out of that wound issued bloud, which cured many diseases: therefore Images are to be worshipped, saith Bellarmine. Theoph. A­lexandrinus, Bellar. de Imag. lib. 2. c. 12. could not die till hee had adored the Image of Saint Chrysostome, whom hee had hated Suarez Apol. lib. 2. c. 11 sect. 19. Down. of Anti. lib. 1. c. 7. sect. 6. in his life; and therefore Images are to be worship­ped, saith Suarez. Pretie Stories: I will tell you a few more of them. An English Image at Chester, moued the Hand, as if hee had blessed the people. Sheldon. Mot. 5. A French Image at Saint Omers, remoued it selfe, [Page 19] to a place fitter for Adoration. A Spanish Image, went in the night to visit the sicke. And many I­talian Images haue been seene to weep grieuously, when the sprigs of new cut Vines, haue prompted Hisp. Conuers. pag. 19. Relation of the Religion, sect. 44. them to such tragical teares. Neither is the story of the Florentine Image, altogether vnknowne, nor altogether vnbeleeued. Before which, when as Gio­uanni Gualber to did prostrate himselfe, holding in his hand his mortall enemie, whom he protested that he there forgaue, as hee did desire himselfe to bee forgiuen by Christ. Then did the Crucifixe bow downe his head, with a gracious approba­tion: and for the eternall memorie, of their re­ciprocall charitie, the Image doth stand with the head bowed vnto this present houre. Peraduenture these Stories may bee censured for Apocryphall: I De vita Sancti Hyacinthij, lib. 1. cap. 13. will therefore adde one or two out of Classicall Authours. Seuerinus saith, in Kiouia, there was a goodly stone Statue, of the Blessed Virgin Mary, some sixe hundred weight and vpward. When Hyacinthus fled from the incursion made by the Tartars, Runnest thou! and leauest me to the furie of the Barbarous? quoth the Image. Alas, glori­ous Lady, replyed he, thy Image is too heauie, to carrie with me. Try, quoth the Image; and vpon the tryall, he found it as light as a Reed, and went with it dry foot, ouer the great Riuer Borystenes, to the great Citie Cracouia. In the life of Saint Thomas of Aquine, it is related that when Aqui­nas did pray before a Crucifix at Naples, the Image did answere him, Bene scripsisti de me Thoma: Thou hast written very well of me good Thomas. Doe [Page 20] not al these Examples, merit one conclusion? Ergo: Images are to be worshipped.

But let vs consult a little, before wee conclude; Falsa, ficta, fucata omnia: almost all these, and all such, are meere Lyes: and none to the purpose, for the proofe of Adoration. Grant that they were true: yet looke back wards, the Heathen had Miracles for the confirmation of their Idolatrie, faith Valerius Maximus. Their Priests did speake Valer. Max. lib. 1. c. 1. Theodoretus lib. 5. c. 22. through their Images, saith Theodoret. The Palla­dium did Vibrare hastam, shake her Speare, and mooue her eyes, and the Mirabilarij, could plead Miracles, though Heretickes. Then looke for­wards, Antichrist shall also establish his doctrine by Miracles, 2. Thess. 2. 9. Conclude wee therefore in Gods owne phrase: Though men should doe signes and wonders, yet must they not perswade vs to Idolatrie.

In this cause the Patrons of Images, are like the Low-countrey Souldiers: they desire a Defensiue, rather than an Offensiue Warre. If they but keepe ground in this Question, they thinke they get ground in their Religion. Hence they fortifie themselues with such Distinctions, as that it is as easie to discerne a Camelion with the Eye, a Proteus with the Hand, and a Sphinx with the Vnder­standing, as to vnderstand, and least to display their more subtilties. First, they distinguish of the word Image, and Idoll: Iohn Roberts the Iesuite, Iob. Rob. Impo­sturae Eccles. A [...]gl Art. 22. Prop, 3. when he hath alleadged eight and twentie Scrip­tures, alleadged by vs against Images: he suddenly blotteth them all out, with this one Distinction. [Page 21] Nihil habeo quod respondeam, nisi quodtoties re­sponsum est a Catholicis: non agi ijs locis de Imagi­nibus, sed de Idolis. That this Commandement, and those Scriptures, condemne onely the Idols of the Heathens, and not the Images of the Chri­stians! where let vs vnderstand what an Idoll is. Imago est similitudo rei Verae, Idolum falsae, saith Bell. de Imag. lib. 1. c. 5. P. Lumbard. lib. 3. dist. 37. Bellarmine: That is an Image is the likenesse of a true thing, an Idoll of a thing feigned. The Master of the Sentences hath this Distinction also.

This Distinction; doth both excuse the Pagans, and accuse themselues of Idolatry. Who dareth challenge the Heathens, that thei [...] Images did re­present, onely [...], Chimaeras, and Fictions. Were not the Sunne and Moone, Bodies? the Cats and Crocodiles, Beasts? Iupiter and Saturne, Men? all Creatures? and therefore the repre­sentations of them, were Images, and not Idols. But our Aduersaries themselues, haue not they Saints, which were neuer in the World? as Saint Longinus, Saint Christopher, Saint Martiall, Saint Vrsula, Saint Catharine, Saint Margaret, &c. and therefore their representations are not Images, but Idols; according to their owne Distinction.

Moreouer, that this inhibition is absolute of all Images, and not respectiue of Idols onely, it is ap­parent from these foure considerations: A voce, extensione, fine, & ratione precepti: From the Word of the Precept, from the Extension of the Precept, from the Scope of the Precept, and from the Reason of the Precept. First, the Word [...] Pesel. (as I haue touched alreadie) is translated, both an [Page 22] Idoll, and an Image also: Againe, the Septuagints set forth by the authoritie of Pius the Fift, tearme the Statues of Baal, [...], Images, 2. Reg. 11. 18. but 2. Chron. 23. 7. they call them [...], Idols. And their owne learned Cardinall Caietane, confesseth Bell. de Imag. lib. 2. cap. 7. pag. 2027. that these two words Image, and Idoll are confoun­ded. Therefore it is a vaine Distinction. Second­ly, The Interdiction is Vniuersall: any likenesse, of any thing, in Heauen, Earth, or Sea. Now the Romish Images, are they not some likenesse of some thing, either in Heauen, or in the Earth, or in the Sea? how can they be exempted, from this gene­rall inhibition. Thirdly, the End, scope, and drift of this Commandement, is to preserue religious worship to God alone: it must not therefore bee imparted to any creature, whether it be to an Idol, or an Image: whether it be by a Pagan, or a Chri­stian. Nay the profession doth aggrauate the Ido­latry, 2. Sam. 12. 14. Fourthly, the Reason of the precept is this: For I am a iealous God. Now will the iealous man, permit the Honour of his Bed, to Some men, by way of Difference? No more will God permit the Honour of his Worship, to some Images, by way of Distinction.

Adde to this that Logicall axiome, Cui conue­nit definitio, conuenit definitum: such as haue the same Definition, are the same Thing: but the Ro­mish Images, and the Heathen Idolls, haue the same Definition; therefore they are the same thing. Thus Dauid doth define them, Psal. 135. 15. The I­mages of the Heathen, are but siluer and gold, the worke of mens hands: They haue mouthes and speake [Page 23] not, and eyes haue they and see not: they haue eares, and heare not: neither is there any breath in their mouthes. But the Romish Images, are but Siluer and Gold, and the worke of mens hands: they haue mouthes and speake not: and eyes haue they and see not: they haue eares and heare not: nei­ther is there any breath in their mouthes. There­fore the Images of the Romish Catholikes, and the Idolls of the Pagans, are all one without Di­stinction.

I will shut vp this point with the saying of Ago­bardus; p. 237. Si Sanctorum imagines, hi qui Doemo­num cultum reliquerunt, Venerari [...]uberentur: puto quod videretur ijs, non tam idola reliquisse, quam simulacra mutasse, that is, If the Pagans should bee perswaded, to leaue worshipping [...] the Images of their Heathen Gods, and to wor [...]ip the Images of our Christian Saints: they would suppose, that they did not forsake, but alter their Adoration of Images.

By this we see that there are Idolls in Rome: but for Idolatry, this they obscure with a cloud of quaint distinctions, which I cannot say whether they be more infinite, or intricate: yet this I say; first, that their Armie of Distinctions are very Mi­dianites, they destroy one another. Againe, as the Sepia, by powring out her inkie puddle, doth so dazle the eye of the Fisher, that hee cannot dis­cerne the bodie of the Fish: yet by the very acti­on, hee knoweth more certainely the place where about shee lurketh. So their many perplexed di­stinctions, make vnderstanding [...]hen, the more [Page 24] assured of their errours, and Idolatrie (they would not thus struggle, and wind about, with their snap­ping distinctions, to bite in sunder the thread of our arguments: but that they feele themselues en­wrapped, and fast bound with these manifold cords of Scripture, and reason, choaking their [...]) though I confesse that their nicities, will exercise a sound iudgement punctually to dis­couer them.

Although wee say, they haue Idolls: yet they say, they doe not worship them. With Dulia per­aduenture, Consilium sui Reditus. but not with Latria, saith Spalato. Nay, neither with Dulia, nor Latria, saith Bellarmine, vnlesse it be Analogice and Reductiuè. Yea Ima­ges De Imag. lib. 2. c. 25. are to be adored, both with Dulia, and Latria, and Hyperdulia also, saith A. D. but improprie, per A. D. Sect. 4. accidence & analogice. Againe, all worship is to be exhibited to all Images, Deriuatiue, not Primitiue, Enchirid. c. 13. saith Casterus. L [...]ncino would haue them to be wor­shipped Relatiuè, only in regard of their represen­tation: Trent. Hist. lib. [...]. p. 799. Lainez liketh not that restitution, but plea­deth that they may be worshipped Obiectiuè, in re­gard De Trad. par. 3. of their dedication also. Peresius saith, that veneration ought to be onely Motiuè: but Sayrus, Clauis li. 4. c 30. Inhaesiue, that they are truely venerable.

Concerning this multitude of distinctions, I will apply that saying of Cicero: as it is alreadie Iewell in H. Art. 4. Sect. 12. applyed by Bishop Iewell; Bonum esse negus: Prae­positum dicis: An minuis hoc pacto Auaritiam? thou wilt not haue wealth, called Bonum, but Praeposi­tum: but doest thou hereby any thing abate aua­rice? Euen so say wee to our aduersaries, yee will [Page 25] not haue the worshipping of Images be called La­tria, but Dulia: but doe they hereby any thing a­bate Idolatrie? Or to come closer to their consci­ence, in the words of our Souereigne: When Praemonit. p. 41. Christ at the day of Iudgement shall accuse, them for Idolatry, I doubt whither hee will be satisfied, by such nice sophistical distinctions. Haec sunt verba Suarez Ap. li. 2. c. 12. num. 1. regis: Quibus prudenter obuiare mihi difficilius est, quàm clarissimis rationibus respondere: saith Suarez, his words speake the truth; that he found it more easie to assoile the most learned argument, then to answer this plaine appealing to his conscience, and indeed the plaine conscience of a poore sinner, dare not depend on such curious distinctions against the day of Iudgement.

To proceed; although the Heads of these Fox-like distinctions, bee diuided: yet all their Tales meet in this concurrance; that they do not proper­ly worship Images; not with Latria, as Bellarmine De Imag. lib. 2. c. 20. calleth it, or with godly worship, as our Country­men English it. I answere, that euen Dulia, or Rhemists in Act. 17. Sect. 4. the lowest degree of Diuine worship is inhibited by God: as the onely bowing of the knee, in this Commandement, and also Leuit. 26. 1. Againe, I say, that Latria it Selfe, or the highest degree of godly worship, is exhibited by some of them vnto Images. The Image of Christ is to be adored ado­ratione Latriae, with the very worship due to God: Sum. part. 3. quaest. 25. Art. 3. these are the very words of Thomas.

This also is the suffrage of all the Thomists, saith Institut. part. 1. lib. 9. cap. 6. Azorius; yea, it is the definitiue sentence of a greater than Thomas, or all the Thomists, euen of [Page 26] the Pope himselfe. Clemens the eight spake thus, Crux Legati, quia ei debetur Latria, erit à dextris: that is, The Crosse must haue the right hand, be­cause it is worshipped with Gods owne worship.

If they mince the matter with more distincti­ons: I answer in the words of one of their own, an English-man, the Author of the Monarchomachia, that the plaine people stand not to weigh words, Tit. 1. pag. 49. but they take them in cortice, as the letter impor­teth: or in the words of another, their owne too, an Italian, Bellarmine. Coguntur vti subtilissimis di­stinctionibus, quas ipsi vix intelligunt, nedum popu­lus De imagin. lib. 2. c. 22. p. 2078. imperitus. They are constrained to shift vs off with such subtile distinctions, as their Doctors themselues can hardly vnderstand, and therefore much lesse the poore plaine people. Againe (if we bee so liberall as to grant that) the Learned may worship God with Latria, and his Image at the same time, with an inferiour kind of the same wor­ship: Be it, I say, that their Learned may make such Mathematicall abstractions, and haue a diuersitie of the manner, in the identitie of the action of a­doration: They, forsooth, can doe it: but can they make the common people so Metaphysicall?

And for the People! all their kissing, creeping, crouching, prostrations, inuocations, processions, Costerus Enchi. c. 13. pilgrimages, &c. Are all these, no part of Gods wor­ship? Let them cleere this, and I will confesse, that they haue no Idols, and are no Idolaters.

Thus farre haue wee followed them, and haue found, that amongst them there are Idola, Idols; and Latria, worship: yet, say they, there is not [Page 27] Idololatria, no Idolatry. Because they giue not this worship, to those Idolls, tanquam Dijs, as if Sayrus, Clau. Conscientie. lib 4. c. 4. Sect. 5. they were very Gods. The Idolatry, which we ob­iect, they excuse, by distinguishing of the Obiect: in the adoration of Images, wee doe not (say they) adore them, but Him; not That image of God, but God in that Image. And so they say of their Saints also, and their Images. Lignum non adoramus, sed in Duraeus in Whi­tak. pag. 424. ligno adoramus eum qui in ligno pro nobis pependit, saith Duraeus: that is, we doe not worship the Cru­cifixe, but the Crucified: not the Crosse, but in the Crosse, he who was hanged on the Crosse for vs, is adored by vs. To which purpose is that distich.

When thou doest see the Crosse, full low Adore:

Not it, but Him, the Crosse for thee once bore.

The phrase of my Text will fit them for an an­swere: I am a iealous God. Such is the way of the adulterous woman: Shee eateth, and wipeth her mouth, and saith, I haue done no wickednesse, Pro­uerbs 30. 20.

If incestuous Clodia had distinguished, that shee receiued Clodius into her bed, but tanquam fratrem, not tanquam maritum (only as her Brother, not so intirely as her Husband) her husband Metellus it would hardly haue excused her of Adulterie. No more will God, those who shall plead Tanquam Deum: that indeed they worship Images, but not as if That Image were God Himselfe.

But I answere three waies: First, All the old [Page 28] Idolaters did not adore their Images, as Gods: and yet they were Idolaters notwithstanding. Second­ly, Though our Aduersaries doe worship the Saints, and God in their Images, yet are they Ido­laters. Thirdly, That they doe worship the verie Image, and some of them so, as if it were God Himselfe.

First, admit that some of the Heathen were so grosse, as to thinke their Images to haue beene ve­rie Gods: yet all were not so. The Thebaides did Rainolds de Ido­lolatria lib. 2. 6. 3. Sect. 48. worship their God (though pictured like a man) whom they called Cneph, esteemed immortall, and proclaimed the Creatour of the round World, and of all that therein is. Iulians answere is obuious, Zanchius in pracept. 2. Non lapidem Iouem, sed Iouem in lapide; That hee did worship God in that Statue, not that Statue as God. And it was the crime of the Heathen Ido­laters, that they did worship God, [...] in the Image of a man, Rom. 1. 23. But the Idolatrous Iewes exclude all euasion, Exo­dus 20. 23. [...] and [...]. Thou shalt not Lo Lechem Lo [...]ti. make any Image To thee, nor With mee, that is, neither to bee worshipped as God, nor yet with God. Moreouer, in Exodus 32. ponder three things: first, the Antithesis, verse the first, the Calfe is op­posed to Moses, which should goe before them in his stead, and as hee did; as a Visible Vice-gerent of God. Secondly, weigh the Hypothesis in the fourth verse, These are thy Gods, O Israel, Qui eduxerunt te de terra Aeygpti: these are thy Gods O Israel, which brought thee out of the Land of Aegypt. Now our fiction cannot fasten such a stu­pidnesse [Page 29] on that people, that they should sup­pose that Calfe, which they made that Day, to haue brought them out of the Land of Aegypt four months before. Thirdly, consider the Enthesis, or Ecthesis in the fift verse, Cras erit solenitas [...], to morrow shall bee a feast to Iehoua, the Proper name of the Hebrew God. Finally it is confessed Catech. Tvi. in prac. primum. by their owne Catechisme, that the Israelites did adore God in the Calfe.

Secondly, suppose that our Aduersaries do not a­dore their Images, but their Saints in their Images; Yet cannot they thereby acquite themselues from Idolatrie, indeed from a double Idolatrie: Inter­nall, because in worshipping Images, they worship Men, Act. 10. 26. or Angells, Reuel. 19. 10. and Ex­ternall, because in worshipping the Saints, they do that worship to Images, which is forbidden by God, they Bow to them, Leuit. 26. 1. And if they worship God in the Image, there also is a twofold transgression: First, they make his Image, against his expresse inhibition, Deut. 4, 15. Next, Adorare Deum in signo non proprio, est Idololatria, saith Al­tisiodoras; Altis. l. 1. c. 15. The Adoration of God in an Image (or signe) which God hath not appointed, is Ido­latrie.

Thirdly, wee charge them, that some of them doe worship Images, as if they were very Gods. Some indeed doe extenuate their palpable Idola­trie, and (especially in discourse and disputation) they will tell you, that they worship, onely be­fore them. But our Sayrus informeth their consci­ences Clauis Consc. l. 4. c. 3. sect. 11. otherwise, that the very Images are to bee adored.

Bellarmine speaketh yet broader: that they doe De Imag. lib. 2. c. 21. not worship tantùm, coram, per, & in: onely Be­fore, By, or In the Image: but that they giue their worship to the very Image, as men doe their almes to the Poore: and that, Ipsae Imagines terminant venerationem, that their worship doth rest in the Image. Yet lacobus Naclantus (as hee is quoted, by Homilie of Idolatrie, part. 3. pag. 71. our excellent Homily against Idolatrie) out-draw­eth him in his owne Bow, and is more bold, and broad than Bellarmine himselfe, in the behalfe of Image-adoration. Non solum fatendum est fideles in Ecclesia adorare, coram Imagine (vt nonnulli ad cautelam forte loquuntur) sed & adorare Imaginem sine quo volueris scrupulo. Some (sayth he) say that wee worship, onely before the Image (which they speake cautelously) but we adore the Image it selfe, without any manner of scruple.

Proceed wee from their Positions, to their Pra­ctice: and we shall perceiue that some of them wor­ship the very Image. Our English woman is one, Rainoldus de Idol. lib. 2. cap. 3. sect. 70. who prayed to the Image of our Ladie, that it would intercede for her, to the person of our La­die: as it is related by that reuerend Diuine, Do­ctor Rainolds. Their owne Italian women are ma­ny: who worshipped the Image of the Ladie Pru­netana of Florence, tanquam pluuiae, serenitatis (que) Donatricem, as the very Authour of Raine and Faire-weather. The instance is authenticall: a Pope is my Authour, Pius secundus. Moreouer, Coment. Pi [...]. 2. lib. 2. they vtter Prayers to their Pictures, which cannot concerne the [...], or thing Resembled: Thus they Pray to the Crosse.

That the Crosse should intercede to Christ: this Prayer cannot be to Christ, but to the Crosse it selfe. These words also are spoken directly to the Pain­ted cloth, and to the Image: and are not agreeable to Iesus Christ.

Neither may we passe their Pater Noster, which [Page 32] they are permitted to pray vnto an Image, euen by Catech. Trid. Tract. de Orat. Tit. Quis Oran­dus. their Trent Catechisme.

To come to a conclusion of this point: Bellar­mine himselfe doth grant, that Christians haue worshipped the very Images, and that with Diuine Bell. de Imag. l. 2. c. 11. Honour: and he doth imply, that Christians may worship the very Images. The two maine reasons he rendreth wherefore the Heathen did adore the very Images, are these. Quia mouebantur, & loque­bantur: De Imag. l. 2. c. 13. because they seemed to moue and speake: & quia praedita erant forma humana; and because they had the members of men: things not vnusuall amongst our Aduersaries.

I adde, that Christians doe worship the very I­mages, and that with diuine Honour. Wee cense them, sayth Bishop Bonner. Suaues odores, nos etiam Bonner in Praec. 2. in ipsa Ecclesia, offerimus Imaginibus: Wee offer sweet odours (euen Incense) vnto Images in our Church, sayth their Bellarmine. And when God Bell. de Eccles. Triumph. l. 1. c. 13. p. 1957. himselfe would discipher most detestable Idola­ters, hee describes them thus: Euery man, had a Censer in his hand. Ezech. 8. 11. And in the Ponti­ficall it is said, Thus à Pontifice in thuribulum im­poni: Pontif. Part. 2. de benedict. no­ua Crucis. that the Pope doth stand with a Censer in his hand, & mox Crucem incensari, and that Incense in that Censer is employed about the Crosse.

Moreouer, Nabuchodonosor, in signum honoris ius­sit, ei offerri munera odorum, & suffituum, id quod nos etiam secundùm fidem nostram Imaginibus facere consueuimus. Nabuchodonosor (sayth Vasquez) by way of honour, commanded that Odours and Per­fumes Vasquez. de Adorat. Disp. 6. cap. 3. should be offered vnto Daniel: which wee [Page 33] also, according to our Faith, vse to performe vnto Images. And (which is yet more considerable) the same Vasquez in the same booke concludeth, that Hezechiah did breake the brasen Serpent, quia illi adolebant Incensum, because they burned Incense vnto it: and yet he confesseth that they do the same to their Images in the Church of Rome.

I cannot tell how to expresse it, nor they how to excuse it. Thinke withall that they sweare by them, goe a Pilgrimage to them, a Procession with them, and place them in the principall places of their Churches, to bow and creepe vnto them. I de­mand, With diuine Honor externall, could more be done, if the naturall Image of God, Christ Ie­sus himselfe, did descend visibly to bee adored? I must answere my selfe: but in the phrase of holy Augustine (quoted by our holy Bishop Iewell) Ne­mo mihi Iuell. Artic. 14. sect. 12. dicat, Non est Deus; nam pro qua re ha­beant, Ara testatur: Let them neuer say, Wee doe not worship Images as God; Let their Incense a­lone testifie their Adoration. Or rather I will con­clude Bell. de Imagin. lib. 2. c. 24. pag. 2081. in Bellarmines owne words: Etiamsi quis di­cat, id se facere propter Deum, vel Christum, non propter Imagines: hoc ipso, quod eas colit diuinis ho­noribus, conuincitur: eas colere propter ipsas, non propter Deum: quicquid ipsi verbis dicant. Let the Image-worshippers protest what they please, that they worship God in the Image, and not the Ima­ges themselues: yet so long as we see their Practice, wee know they worship the very Images indeed, although they speake neuer so much to the con­trarie.

Audito nomine Ecclesiae, Hostis expalluit: They Camp. Rat. 3. triumph in Tradition: and presse vs with the per­petuall Practice of the Church, which doth vn­deniably proue (say they) that the worshipping of Images is lawfull. This Arch-argument is vr­ged by that Arch-apostate. Consider his confident assertion, Consilio sui reditus, sect. 23. pag. 24. Ec­clesiam porro Christianam, etiam Antiquissimam, Totam, ac Vniuersalem, summo consensu, absque vlla oppositione, aut contradictione, statuas ac imagines veneratam esse, est certissimum, ac probatissimum: It is, saith he, most sure, and most certaine, that the whole ancient Church, with one consent, and with­out any opposition, did practise the worshipping of Images. I cannot sufficiently admire the impudence of this Assertion: which aduanceth it selse with a double insolent iniurie: the first, against God; and the second, against the Church. Suppose his Braua­do to be true: that the whole ancient Church with one consent did admit Image-adoration. But sup­pose withall (with your eyes see) that Gods Law doth interdict it: Is the Tradition of the Church a warrant sufficient, to iustifie the breach of Gods owne inhibition? the case is here cleere: they are mandata mea, not aliena: the Commandements of God, and not of the Church, which must iudge or iustifie vs at the Day of iudgement. Next, as this Assertion wrongeth God, by equalling the Com­mandement of the Church to his Commandement: so doth it wrong the Church also, by a manifest be­lying of it: that the whole Church did concurre in one consent to worship Images. Leo Isaurus, [Page 35] Const. Copronymus, Leo Armenius, Michael Bal­bus, and Theophilus: all these Emperors were Ico­nomachi, that is, enemies to Images, saith Bellarmine. Bell. de Imag. lib. 2. cap. 6. Againe, Serenus Bishop of Marcellis, Claudius of Turin, Hincmarus of Rhemes, and Agobardus of Lions: all these opposed Images, as it is acknow­ledged on all sides. Finally, the Constantian Coun­cell in the East, and that of Franckford in the West, Chemnit. Exam. part. 4. did definitiuely condemne Images: and the Libri Carolini were wrote at the same time, on the same Theame. Now, when as fiue Emperors, foure Bi­shops, & two Councels, plainly opposed themselues: Bookes were written, Images broken, and millions slaughtered in this cause of Images: and that dread­full prognosticon, the Sunne seuenteene dayes dark­ned, Homil. of Idol. part. 2. p. 36. when the Emperor was murdered, and Images established by Irene: Where now is that face, and whence was that forehead hewne, which blusheth not to say that it is most certaine, that the whole Church did worship Images, with one consent, and without any opposition or contradiction?

Moreouer, how iniustly he doth father this ido­latrie on the old Church, let these old Fathers te­stifie, euen out of my small reading. [...], Clem. Alexand. P [...]otreptic. pag. 15. [...], Are they not monstrous men (in­deed in a monstrous errour) who prostrate them­selues before a stony Statue, saith Clem. Alexandri­nus. And the same Author saith in the same place, that [...], Men become the worship­pers of Statues, [...], because custome bereaueth them of their sences. [...], Iu. Martyr Resp. ad Orth. Resp. 43. saith Iustin Martyr, We should worship no [Page 36] things, but such as haue life: we can easily assume: But Images haue no life: & you can conclude with like facilitie: therefore, we should not worship Ima­ges. Chrysostome condemneth the idolatrie of the Chrysost. in psal. 134. 15. Heathen, because they worshipped that which (was [...]), A thing without life, and sence: the true properties of Images worshipped by Christi­ans at this day. Theodoret saith on this Comman­dement, We are forbidden, a double act, [...], Theodoret. in Exod. quast. 38. and [...], both to Worship and to Bow: in re­gard of a double obiect, [...] and [...], not on­ly Idols, but all Similitudes, saith hee, are interdi­cted to be adored. All those Scriptures which Cy­prian alleageth against the Images of Pagans, may Cypr. ad Quiri­num, lib. 3. sect. 59. Lactant. lib. 2. cap. 2. as properly be vrged against the Images of Christi­ans. Lactantius doth dispute the case (I may say with our Aduersaries) Quae dementia est aut ea Fin­gere quae Timeant, aut ea Timere quae Finxerunt? What a folly-frensie is it either to make that which you doe feare or worship, or to worship that which you haue made? Non ipsa inquiunt timemus, sed eos ad quorum imaginem sunt ficta: We are not so grosse (say they) as to feare or worship the Image: but in the Image, the thing which is represented by the Image. Nempe eos in coelo arbitramini: cur ergo o­culos ad coelum non tollitis? Cur ligna & lapides spe­ctatis? You suppose then, that those whom you worship are in Heauen: Why then doe you not lift vp your eyes to Heauen? Why lookest thou on that picture, on that stocke or stone? Thus Lactantius argueth this very Controuersie: Let our Aduersa­ries studie how to answer him. For my part, I can­not [Page 37] bee their Aduocate, against so direct an Ac­cuser.

Arnobius prosecuteth the same Argument, which may be applied with a small inuersion: Dis­cutite Arnob. Adu. Gent. lib. 6. pag. 677. aliquando caliginem: At length, saith he, Put away the mist from your eyes. Simulacra ista, quae vos in templis omnibus prostrati adoratis, lapides sunt, & ligna: The Images which you worship in all your Churches (looke on them) alas, they are but stocks and stones. Deos inquitis per simulacra vene­ramur: Lib. 6. pag. 671. It may be you excuse your selues, that it is but veneration, and not to the Image, but through the Image to the Saints. Quid si coli se nesciunt dij? What if those Saints bee not omniscious? What if they doe not see your adoration? Are not you then blind idolaters? Saint Augustines saying is not im­pertinent, though it may be not so pat to the pur­pose, as the premises. Et Idola quidem omni sensu August. Ep. 49. quest. 3. pag. 194 carere, quis dubitet? verum cum his locantur sedibus, honorabili sublimitate, vt à precantibus, & immo­lantibus attenduntur: ipsa similitudine animatorum membrorum, & sensuum, quamuis insensata, & in­anima, afficiunt infirmos animos, vt viuere, ac spira­re videantur: Who is so stupid, as not to know that an Image hath neither life, nor sence? yet is it not possible, that their place, in the principall part of the Church, the people practise to bow before, and to make Prayers and Oblations to them: and their shape and very forme of men. Is it not possible, that these things may so affect the weake mindes of the silly Vulgar, that they may thinke, that they haue euen life, and sence also?

These Fathers haue argued, they shall also con­clude for vs. Arnobius concludeth the very point: Arnob. lib. 6. pag. 673. Ridetis priscis temporibus Persas; Fluuios coluisse, Arabas Lapidem, acinacem Scythas, Lignum Carios pro Diana, &c. & abstinetis à risu, cum pro Dijs im­mortalibus, sigilliolis hominum, & formis supplica­tis humanis? So hee of the old Romans: and this I bring home to the doores of the present Romans: You laugh to heare that the Heathen idolaters did adore, some the Riuers, some a Sword, others a piece of wood for Diana: and Stocks and Stones, for their other Deities.

And can you abstaine from laughing, to thinke that your selues doe worship the Saints in Pictures, and a piece of wood for the Person of the Sauiour of the whole World? Lactantius his conclusion is very Lactant. lib. 2. cap. 18. confident, Non est dubium quin nulla religio sit, vbi­cun (que) simulacrum est: It is certaine, there is no Re­ligion, wheresoeuer there are any Images worship­ped: Images I say; for what else is simulacrum? Let our Aduersaries distinguish of this Censure. And yet Saint Augustine doth anticipate their cu­rious August. Epist. 49. Deo gratias. Distinctions. Ne (que) illinc excusant impij sua sa­crilega sacra, & simulacra, quod eleganter interpre­tantur, quid quae (que) significant: Neither can any I­mage-Patron excuse their Image-Adoration, by varnishing it ouer with the pretie colours of their nice Distinctions.

Here is enough for this point: but that one of their owne saith more, and driueth the Naile to the very head. Peresius deliuereth wordes, which are as Peresius de Tra. part. 3. de imag. it were Antipodes to those of Spalato. Ne (que) Scriptu­ram, [Page 39] neque Traditionem Ecclesiae, neque communem sensum sanctorum, neque Concilij generalis determi­nationem aliquam; neque rationem, qua hoc efficaci­ter suaderi potest, adducunt, saith Peresius. And Cas­sander Cassand. Consul­tatio Tit. de Imag. concurreth in the same Conclusion, that is: No man (say these men, our Aduersaries) can pro­duce either Scripture, or Tradition, or consent of Fathers, or definition of any generall Councell, or any sound Reason, whereby they can plainly proue the lawfulnesse of the worshipping of Images.

Thus their Cloud of Traditions is vanished like the morning deaw before the Sunne: they dimme not our eyes from seeing this Truth as cleere as the Sunne at noone day. Images are not to be wor­shipped.

At the end, when a battaile is defeated, a despe­rate Souldier receiuing a mortall wound, when he can doe no more, he doth what he can: in furie he draweth the weapon out of the wound, and break­eth it in pieces. So this plaine precept, hauing smote this prime point of Controuersies thorow the loynes: the Idol-champions act their last furious part, in breaking this second Commandement into pieces, two wayes; by Inclusion, and Exclusion. First, some include this in the first, and say that it is but a part of that Commandement, Thou shalt haue no other Gods but me, with an &c. in stead of this long Commandement, both in their Catechismes, and in their Controuersies also. So Costerus alleag­ing Coster. Ench. cap. 13. our principall Argument, omitteth the princi­pall part of our Argument, Non facies tibi sculptile, ne (que) vllam similitudinem; Thou shalt not make to [Page 40] thy selfe any grauen Image, nor any likenesse of any thing, leauing out that thing which is most mate­riall, Non adorabis ea; Thou shalt not bow downe to them. But this shuffling maketh their Cause the more suspicious: hee that putteth out the Candle, doth kindle a conceit, that there may be some thee­uerie, and it is a pretie trick of petie Pilferers, when they haue stollen one bagge of Ten, to diuide one of the Nine into Two, to make vp the number. But God be blessed, his prouidence hath preuented this sacriledge. For, Exod. 20. 7. Thou shalt not co­uet thy neighbours house: Thou shalt not couet thy neighbours wife: but, Deut. 5. 21. it is inuerted, Thou shalt not couet thy neighbours wife: Thou shalt not couet thy neighbours house. The Tenth can bee but one Commandement: if the Second be none, then are there but nine Commandements, and this is short measure for a Decalogue.

The next is more grosse: a peremptorie exclu­ding of this Commandement, auouching it to bee Positiue, and proper onely to the Iewes: not mo­rall and obligatorie to the whole world. This is the refined deuice of Vasques: and this seemeth to bee Vasques de Adorat. the scope of subtle Suarez, though he carry it more couertly. Said, I say, it is by some of our Aduersa­ries, to bee ceremoniall, and therefore not to con­cerne vs Christians.

The Heathens had an Hieroglyphick, expressed Rainold. de Idol. lib. 2. c. 3. sect. 49 by fiue figures, a Child, an old Man, an Hawke, a Fish, and an Hippopotamus, or Horse of Nilus, wherein the imprese was, [...], that is, O yee who are comming into the [Page 41] world, and yee who are going out of the world, God doth hate impudence. By the Child they vnderstood Life, or Men comming into the world: by the old Man, Death, or such as are going out of the world: by the Hawke (which is of a most quick sight) the omniscient God: by the Fish (which is an abomi­nation to the Egyptians) Hatred: and by the Hip­popotamus (which is said vnnaturally to kil the Sire, and to force the Damme) Impudence. I may make bold to make vse of this phrase: I say therefore, O yee Romists, from the old Cardinall to the young Nouice: Know that the Eagle-eye of Gods ven­geance will pursue that hated Wretch to perdition; who dare so to smite his Father, God: and to offer such violence to his Mother, the Church: as to vi­lifie, and nullifie that Precept, which Hee hath gi­uen, and Shee should keepe.

Consider the commination, God will visite I­mage-adorers: the commendation, God calleth it loue, if men will not worship them: the long plague, I will visite the third and fourth generations of them that doe worship: and the longer promise, I will shew mercy vnto thousands, of them that doe not breake, but keepe amongst the rest, especially this Comman­dement. The Titles; of himselfe, I am a iealous God: of the Sinne, Iniquitie, and the hatred of God, to bow to an Image. Now is all this but Po­sitiue? but Ceremoniall? but for a People? but for a Season?

But where as God hath written in this Comman­dement, as it were in great letters, that hee which [Page 42] runneth may reade them, Mandatum meum, My Commandement: for Man to blot this out, and in the stead thereof to write Mandatum nullum, No Commandement: This is somewhat harsh; to say no more. Whereas God saith here; I will shew mercy vnto thousands of them that keepe, Man­data mea, my Commandements; to reply, Lord we will haue thy mercies, and we doe keepe, Mandata tua, thy Commandements; onely this long Com­mandement is Mandatum nullum, no Commande­ment: it is ceremoniall, it concerneth not vs. Can we conceiue this without blushing?

Leaue we then the Image-worshippers to their shifts and subtilties. For vs, let vs vse almost the words of their Bellarmine in this case, though in Bellar. de Imag. lib. 2. cap. 22. pag. 2077. another branch thereof▪ Dicent fortasse praeceptum loquitur de Latria per se, & non propter aliud: Peraduenture they will distinguish of this Com­mandement. Nil facit ad rem: hic enim non de sen­su, sed de verbis agimus: Their Distinctions are no­thing to the purpose; for wee are here to consider the wordes of the Commandement. Satis nobis est in praecepto simpliciter negari, imaginibus deberi la­triam: It is sufficient for our sides if the Comman­dement doe plainly prohibite the worshipping of Images. Nos enim modum loquendi praeceptorum se­qui debemus: We are bound (I hope I may speake that of the Cōmandements, which Bellarmine spake of the Councels.) We are bound, I say, to follow the letter of the Law.

And the letter of the Law, I am sure, runneth [Page 43] roundly for our cause: Thou shalt not make to thy selfe any grauen Image, nor any likenesse, of any thing, that is in Heauen aboue, or in the Earth beneath, or in the Water vnder earth. Thou shalt not bow downe to them, nor worship them.

Thus long haue I beene [...], and haue shewed what they can say for Images. Now I must bee [...], and shew what wee can say against Images. A few blowes will bee enough fastned on a feeble Aduersarie: I will dispatch this discourse very speedily. As Debora sang of the Heauens, Iudges 5. 20. that the Starres therein in their courses fought against Sisera: so may I say of this Precept, that the Points herein, in their courses fight against Images. In the Purpose, the first Point is the prohi­bition: Thou shalt not make to thy selfe any grauen Image, that is, without authoritie from God. Let all our Image-worshippers, shew any one authori­tie out of the Scriptures, for the making and wor­shipping of Images, and wee contend no far­ther.

And as it followeth in the plaine syllables of the Exposition: if their Crucifixes, Roodes, and other Images, be not some likenesse, of some thing, either in Heauen aboue, or in the Earth beneath, or in the Water vnder the Earth; then will wee cast downe our weapons, and confesse them Conquerors.

For their Practice: if it doth not (by their Pro­strations, Precations, Pilgrimages, Processions, Censings, &c.) exhibite that superiour worship in the highest degree, euen an externall Latria, befit­ting [Page 44] euen Christ himselfe, if corporally present; then may they excuse.

But if they doe not performe that inferiour pra­ctice, and doe not bow to a grauen Image, then will wee bow to them, and begge forgiuenesse for our calumnie: but if they doe,—then deeme I it their dutie to bow to God, and craue pardon for their idolatrie.

The Arguments, drawne from Gods iustnesse and goodnesse, are rather from Images then against Images: and therefore they seeme not very perti­nent to this point. Yet it will appeare, that these also, are not like Meroz, Iudges 5. 21. but that they also come forth to the helpe of the Lord, to the helpe of the Lord against the mightie.

The Punisher, God: is expressed by a dreadfull Title; He is a jealous God! Now, when a iealous man will excuse his wife, who hath communicated her Bed and Body to another, mitigating that Acti­on by the manner thereof, and the qualitie of the Person: then will our jealous God approoue the worshipping of Images, qualified by quaint Distin­ctions.

The Punishment, is powred on Persons, who are here said to hate God; and such are the worship­pers of Images; effectiuè, at the least. By it they haue occasioned the Heathen to hate Christ, and Christianitie. Images haue beene an infinite scan­dall to the Turkes, to the Iewes, and to the Gen­tiles, as it is auouched by learned Chemnitius. Exam. part. 4. pag. 6.

Gods Goodnesse, both in regard of the Qualitie, [Page 45] Mercy: and of the Quantitie thereof, to Thousands: is inlarged to such as are so qualified as the Text mentioned, who in declining of Images, doe keepe Mandata mea, eschewing this sinne forbidden in the Scriptures.

The Scripture (is our Dauid against the Phili­stims) it bringeth forth an armie of Arguments against Images. Of this Armie of allegations, I will draw out (like Gedeon, Iudges 7.) onely some fewe selected Voluntaries; although a multitude might bee prest forth to this purpose. These also (as Dauid did his mightie men, 2. Sam. 23.) I will reduce to three Companies. I will oppose Images, from the Law, from the Prophets, and from the New Testament.

The Law, you see, the very Letter thereof doth smite downe Images in this Commandement: be­sides this, wee haue a Caueat, not to make the I­mage of God, Dent. 4. 15. A command not to bow to an Image, Leuit. 26. 1. And because they did make an Image, and bow to it, Thousands dyed for it, Exod. 32. 28.

The Prophets: Esay saith, They that make an I­mage, are all of them vanitie, 44. 9. A molten I­mage is a Teacher of lyes, saith Habbakkuk 3. 18. but of all that is most fearfull, Psal. 97. 7. Confounded be all they that worship carued Images. The curse of God striketh somewhat neerer then a Trent Ana­thema: and the Trent abettors, had neede to take notice of it.

The New Testament: To change the glorie of God [Page 46] into the Image of a man, was the sinne of the Pagans, saith Saint Paul, Rom. 1. 23. And it shall bee the propertie of Antichrist, that his seruants shall worship Idols, or Images, saith Saint Iohn, Reuel. 9. 20. and therefore that wee should bee neither se­duced to Antichrist, nor reduced to Paganisme: the Apostle shutteth vp his Epistle with that em­phaticall Caue, 1. Ioh. 5. vlt. Babes take heed of I­dols; not onely of Idolatrie, but of Idols, and the very occasion thereof.

Now, I may vse the phrase of that Heathen Iudge: Si hic non sit testimoniorum satis, nescio quid sit satis: If these bee not testimonies enough, I know not what is enough. But this I know, that they all giue plaine witnesse to the plaine wordes of my Text. Thou shalt not make to thy selfe any grauen Image. Therefore; Image-adoration is most abominable.

Let mee craue your leaue, that I may take my leaue in a word of Exhortation: God knoweth when we shall meet here againe together; let not therefore my long Vale tire you, though it bee in­deed somewhat ouer-tedious.

First therefore, I addresse my speech two wayes, to two sorts of Romish Catholikes. Some are ri­gidi, resolute in their determinations: others are molliores, more moderate in their opinions.

For the first, I should presume, if I should but hope, to preuaile with them by perswasion. I re­member that peremptorie protestation of the Ab­bot Theodosius, in the seuenth Synode. Potiùs om­nia [Page 47] lupanaria esse intranda, quàm intermitten­dam Chemnit. Exam. part. 4. pag. 63. adorationem illius Imaginis: That hee had rather men should enter all the Stewes, then o­mit the adoration of that Image.

And I cannot forget that three Popes, Gre­gorius the third, Adrian the first, and Leo the third (Bellarmine is my Authour) that they Bell. de Imag. lib. 2. cap. 15. fell from the Emperours, excommunicated their Persons, inhibited their Tribute, and thrust them out of their Dominions: all this, for this one Point, because they opposed the worshipping of Images. I knowe also that I­dolatrie is a lye, [...], Of all errors: and that there are such, who beleeue a lye, 2. Thes­sal. 2. 11. and therefore their Faith is fastned on this Tradition, as the Truth is on Gods Word, Matth. 5. 18. Heauen and Earth shall passe, before they will alter one jot, or tittle of their Religion.

Therefore I say, I presume not to perswade them to an alteration of this point of their Religion: yet I despaire not, to intreate them to a mitigation of one affection in their reso­lution; that they would not hate vs, because indeed we doe hate their Images. I will speake Bellarmines owne wordes. Eos male agere, quòd Bell. de Imag. lib. 2. cap. 8. pag. 2031. pro Imaginibus suis, Dei occiderent Imagines. Surely those Catholikes doe not well in ha­ting vs, who are Gods Images, because wee hate Idols, which are their Images.

Let them not meruaile that I insist so much [Page 48] on this point, that they hate vs, and that for this point, for Images. Although their pow­der plot would haue buried our Records, yet our Records cannot burie their powder plot. That telleth vs, that they hate vs; and that they hate vs as for Poperie in generall; so for Images in particular.

Were they not Image-worshippers, which were those powder Pioners? And was it not a miraculous Image, which some afterwardes Garnets straw. produced to iustifie, nay to sanctifie either the Action, or some Actor in that conspiracie? But blessed bee God! that Action was indeed an Image, Idolum, Scimus idolum in mundo nihil esse, it did nothing in the world to hurt vs. And those Actors were meere Idola, like the Heathen Images, Psal. 135. 15. They had eyes, but they saw not; that Flame which they looked for. They had eares, but they heard not; that Cracke which they prayed for. They had The seuen Sparkes. mouthes, but they breathed not; out that threat­ned hauocke to our Church and Common­wealth, which they conspired for. O then, al­though you esteeme vs not Christians, yet abate, abate, as yee are men, abate this inhu­mane crueltie. And if that plot had beene perfected, you had doubtlesse plagued vs, to the third and fourth Generation: but withall I feare, I feare, you had preuented God from shewing mercy (toward your selues) euen to Thousands. Therefore for our Bodies sake, and [Page 49] for your owne Soules sake: Blessed bee our God, for that blessed preuention.

But to those who are disposed more mild­ly, I dare vnbosome my Exhortation more boldly. Some Romish Catholikes, I beare them Rom. 10. 2. Act. 17. 30. 2. Thes. 2. [...]2. record, that they haue zeale, but not accor­ding to knowledge: and I know, God will shewe mercy to the ignorant; prouided that their ignorance bee not affected, and that they take not pleasure in vnrighteousnesse.

Let me speake therefore vnto you, as Saint Paul did to Agrippa: Doe you beleeue the Act. 26. 27. Scriptures? I know you doe beleeue them. If you doe! Thinke you: Is not this Commande­ment the Scripture? Are they not the very syllables of this Commandement which I haue read to you? yea, let mee presse you a little farther. Haue I not laid open all your starting holes? that your best Arguments are but Fig­leaues, not able to couer the apparent naked­nesse of your idolatrie? Let me therefore con­uent your conscience: and in the sight of your conscience, and of God himselfe, let mee con­iure you to reade ouer this long Commande­ment, againe and againe, at your best leasure. And then consider aduisedly, whether GOD doth not seeme to speake to you, as hee did to Ionah: Doest thou well to bee angrie for the Ionah 4. 3. gourd? so here, doe you well to be angrie for the forbidding of Image-worship? But if you should answere GOD for your errour, as Ionah vers. 9. [Page 50] did for his anger; Wee doe well to worship I­mages, euen vnto death, that you will die in that Deuotion: Then doe I feare that the se­uenth verse of the nintie seuen Psalme will be the Epitaph on your Graue-stone: Confounded are all they which worship carued Images.

But beloued, I hope for, and pray for better things, for many of you: euen such things, as may accompanie saluation. To which end, consider this plaine Commandement! Not any likenesse, of any thing, in any place. Con­sider also the Argument. The Punisher, a iealous God, whome yee cannot blinde with your blanch'd excuses. The Punishment, he will vi­site the sinnes of the Fathers on the Children, to the third and fourth generation, that is, if you persist, Gods visitations and plagues may bee powred on your owne Persons, yea and on your childrens children, and your owne eyes shall behold them.

But if you conuert (Christ moue your hearts to such a happy conuersion) then mercies shall bee multiplyed vpon you in Thousands: you shall bee made the instruments to saue thou­sands of soules, of such as shall issue from your owne bodies.

I beseech you therefore, for Gods Iudge­ments, and for Gods Mercies, for Gods sake, for your owne sake, for your childrens sake, yea for your childrens childrens sake, for the sake of a thousand Soules yet vnborne: I be­seech [Page 51] you Brethren, I beseech you, consider what I say; and God almightie giue you vnder­standing in all things.

But be it so, that in Gods secret Wisedome, or in his sacred Iustice, our Aduersaries doe e­steeme these poore wordes of mine, to bee in­deed but Wordes, but Winde, but Water spilt vpon the ground, not worth the taking vp: yet you, who are Friends, Brethren, and Fellow-members, bee yee Gedeons fleece, attract this deaw of Heauen, more then the Romish Ca­tholikes (that is in their sence) more then all the world besides. A motiue: Consider the Controuersie betwixt vs. It is not (as Bellarmines phrase is) de stillicidijs, concerning that Eaues­dropping, House ransacking, Soule-sifting, Bo­some-exenterating, Auricular Confession; though that bee a strange intruding mysticall policie. It is not de vno apice, of one Point, that full Point, where the Papists would pitch their pe­riod, the Papacie, the Primacie; though that be an insolent insulting proud Tyrannie. Nei­ther is it onely an heresie; although the wor­shipping euen of Christs Image, was esteemed an heresie, by Irenaeus, Epiphanius, Augustine, Bellar. de Imag. lib. 2. cap. 21. pag. 2081. and Damascen, as Bellarmine himselfe doth te­stifie. But it is Idolatrie: Idolatrie, at the very name whereof, Heauen doth lament, Hell tri­umph, and the Earth cannot but quake and tremble.

Idolatrie, of which Perinottus protested, that [Page 52] the Emperour could suffer any reproach of er­rours, Melchior. A­dam. in vita Me [...]a. abuses: but of Idolatrie, hee was impa­tient, as of a thing insufferable.

Idolatrie, for which Claudius and Nicostra­tus, Bell. de Imag. lib. 2. cap. 6. expert Statuaries, were put to death, be­cause they would not make such Statues; chu­sing rather to die, then to giue the occasion of Idolatrie.

Idolatrie, of which Spalato speaketh: that Idolatrie is worse then most Heresie: Idolaters Consilio sui Reditus, sect. 2. to bee separated from by all men. Idolatrie, is the crime from which God doth command you, and I perswade you.

Now, that worshipping of Images is Idola­trie, I neede not tell you; ex ore infantium, when you catechise your children, your chil­dren will catechise you, Thou shalt not make to thy selfe any grauen Image, &c. But nowe you know it, your care must be to shunne it. For—the Lord is a iealous God, and will di­uorce that Soule, which shall sinne by Idolatrie, by spirituall Adulterie, and Hee will visite—send out a plague. It is Carions opinion, that Carion. Chron. lib. 2. the Turkes haue ouer-run so much of Christen­dome, for this one sinne of Idolatrie. How so­euer our Securitie may suppose the Turks long armes too short to reach vs so farre off: Yet (if wee become Idolaters) may Hee, or some such as Hee, by Gods permission, visite vs—But the Lord blesse vs from such a visitation.

And this Visitation may bee deriued to the [Page 53] third and fourth generation: if you worship I­mages, you may see Gods plagues on the chil­dren in this world: and in the world to come you may heare your childrens children, crie out in that phrase of Saint Cyprian; Heu paren­tes sensimus parricidas: alas, our Parents haue damned vs, by their exemplarie Idolatrie.

But I passe these punishments, perswading my selfe that I shall perswade you from Pro­mises. You being Sonnes or Seruants, not Slaues; to be led with gentlenesse, and not to bee for­ced with whipping: Beware then of Images, because God will bequeath mercy vnto Thou­sands, and Thousands of mercies vnto you, if you doe beware.

The Meanes also God setteth before you; Amor mei, and Mandata mea. If you haue the loue of God [...] your Hearts, and the Law of God in your [...]; Image-Idolatrie will finde you impregnable. Custome, in the later Ages, may perhaps stagger the Ignorant: but Man­data mea, Gods Law doth obscure Mans Law, as the Sunne doth the smallest Candle! Reade the Scriptures, and it is impossible to bee inti­ced to Idolatrie. For the other branch: The loue of Trafficke may preuaile with Merchants; the loue of Noueltie with Trauellers; the loue of Profit with Trades-men; the loue of Pleasure with Gallants; and the loue of Preferment with the Ambitious. Moreouer, men may bee allu­red to Idolatrie by the loue of Friends, by the [Page 54] loue of Parents, by the loue of Children, by the loue of a Wife, or by the loue of a Hus­band. O but let these petie Streames fall into this mayne Ocean. Let this Loue of God, swal­low vp all these Loues of Men. And the force of this Loue constrayneth mee, at the very thought of Images, to Bow my knees to You, that You would neuer bow your knees to Them. And God himselfe bow all your Hearts to Him, that you may Neuer bow to any Images. Amen, Amen.

[...].