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Although this Assertion is false, and the Proofe thereof [ E] borrowed from a similie, is impertinent: (for vulgar persons among you, commit grosse Idolatrie in Image Worship, as they which haue liued beyond Seas, and some of your own part report; neither is there the same reason of naturall motion,
and the exercise of religious actions:) yet because it serueth [ A] not to prooue the Assumption of your maine Sillogisme, to wit, Protestants cannot assigne any time when Image worship began, &c. I will not insist vpon the examination of it.
The latter branch of this Clause, to wit, Adoration is perfor∣med to Images, as being done outwardly, relatiuely, and transitorily vnto the Image; inwardly, affectuously, absolutely, and finally, vnto Christ, is boldly affirmed, but not confirmed by any Argument.
First, how proue you, by diuine reuelation and testimonie, that adoration is to be performed, according to your distincti∣on of outwardly, relatiuely, and transitorily to Images? And [ B] against such loose and voluntarie presumptions, we say with S. Chrisostome, Diuinae Scripturae testimonia sequamur, neque feramus eos qui timerè quiduis blaterant, we are to follow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, te∣stimonie of diuine Scripture; and not to regard them, which at rouers, and without ground blatter out what they please.
Secondly, if you adore Images outwardly, relatiuely, and transitorily, then you make Images a partiall obiect of adorati∣on: but God himselfe, who saith, I will not giue my glorie to ano∣ther, (to wit, in whole or in part) neither my praise to grauen Ima∣ges, [ C] (Esa. 42.8.) hath excluded Images from copartnership with himselfe in adoration.
Chrysoft. sup. Gen. hom. 5.