Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

JEZEBEL SET OUT IN HER COLOURS. A Sermon preached in Saint Pauls Church, Novemb. 20. Anno 1614. THE XXXIV. SERMON.

REVEL. 2.20.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and seduce my servants to commit fornication, and to eate things sacrificed unto Idols.

Right Honourable, Right Worshipfull, &c.

IN this letter, indited by the Spirit, and penned by St. John, I observed heretofore,

• 1 Superscription: and therein
  • 1 The party from whom, with his eminent quality, the Sonne of God, &c.
  • 2 The partie to whom it was sent, with the title of his dignity, the Angel of Thyatira.
• 2 The contents: which are so manifold, and of such im∣portance, that if I had the tongue of an Angel I could hardly deliver them all in particular. I have heretofore presented you with twelve sorts of fruits an∣swerable to the fruits of the tree of lifea 1.1 described, all growing upon the two former branches of this Scripture, and this of my text; and yet I have not ga∣thered the halfe. It resembleth that wonderfull tree which Pliny saw atb 1.2 Ti∣burts, which bare all kind of delicious and wholesome fruits. Seneca his obser∣vation

• is true, thatc 1.3 baser metals are found neere the top, but the richer lie deep in the earth, affording great store of precious oare. Such is the Mine I have discovered in this passage of Scripture: into which that you may search deeper, with more profit and lesse danger, I will beare before you a cleere light, made of all the expositions of the best learned Scribes in the house of God, who, to enrich our faith, bring forth out of their treasuries new things and old.

And to the Angel, that is, the Bishop or chiefe Pastour, as heretofore I proved at large unto you. In the Old Testament we reade of the ministery of Angels; but here we finde Angels of the ministery, to whom the Sonne of God himselfe kindly and familiarly writeth. Our usuall forme of som∣moning your attention is, Hearken unto the word of God, as it is written; which here I must change, and say, Hearken unto the word of God, as it wri∣teth. For to the Angel of Thyatira the second Person, which is the Word of God, thus writeth.

Write. It is a great honour to receive a letter from a noble Personage: how much more from the Sonne of God? St.d 1.4 Gregorie excellently am∣plifieth upon this point in his epistle to Theodorus the Physician: If your excellencie (saith he) were from the Court, and should receive a letter from the Emperour, you would never be quiet till you had opened it, you would never suffer your eyes to sleepe, nor your eye lids to slumber, nor the temples of your head to take any rest, till you had read it over againe and againe. Behold, the Emperour of heaven, the Lord of men and Angels, hath sent you a letter for the good of your soule, and will you neglect to peruse it? Peruse it, my son studie it, I pray thee, meditate upon it day and night. Where letters passe one from another, there is a kinde of correspondencie and societie; and such honour have all Gods Saints: they have fellowship with the Father and the Sonne. O let us not sleighten such a societie, whereby we hold intelligence with heaven: let us with all reverence receive, and with all diligence peruse, and with all carefulnesse answer letters and messages sent from the Sonne of God, by returning sighes and prayers backe to heaven, and making our selves, in the Apostles phrase, commendatorie letters, written, not with inke, but with the Spirit.

Thus saith the Son of God. Not by spirituall regeneration, as all the chil∣dren of promise are the sonnes of God, but by eternall generation: not by grace of adoption, but by nature.

Who hath eyes like a flame of fire, and feet like fine brasse. Eyes like a flame of fire, piercing through the thickest darknesse; feete like brasse, to support his Chuch, and stamp to pouder whatsoever riseth up against it; like fine brasse, pure and no way defiled by walking through the midst of the golden candlestickes. Wheresoever he walkes he maketh it holy ground.

Quicquid calcaverit hic rosa fiet.

There are three sorts of members in holy Scripture attributed to our head Christ Jesus:

• 1 Naturall.
• 2 Mysticall.
• 3 Metaphoricall.

Naturall hee hath, as perfect man.

Mysticall, as head of the Church.

Metaphoricall, as God.

By these members wee may divide all the learned Commentatours ex∣positions. They who follow the naturall or literall construction of the words, apply this description to the members of Christs glorified body in Heaven, which shine like flaming fire, or metall glowing in a furnace. But Lyra and Carthusian have an eye to Christ his mysticall eyes, viz. Bishops and Pastours, who are the over-seers of Christ his flocke, resembling fire in the heat of their zeale and light of their knowledge, whereby they di∣rect the feet of Christ, that is, in their understanding; his inferiour members on earth likened to fine brasse, to set forth the purity of their conversation; and described burning in a furnace, to expresse their fiery tryall by martyr∣dome. Alcasar by the feet of fine brasse understandeth the Preachers of the Word, whom Christ sendeth into all parts to carry the Gospel. Those feet whiche 1.5 Esay calleth beautifull, Saint John here compareth to the finest brasse; whichf 1.6 Beda and Haimo will have to bee copper, rendring the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not the most resplendent brasse, such as was digged out of Mount Libanus, but Orichalchum, that is, copper: and thus they worke it to their purpose. As brasse the matter of copper, by the force of fire and strong waters and powders receiveth the tincture of gold; so (say they) the Christians that shall stand last upon the earth, termed in that respect Christs feet, shall by many exercises of their patience and fiery tryalls of their faith, be purified and refined, and changed into precious metall, and become golden members of a golden head.

I doe not utterly reject this interpretation of the mysticall eyes and feet of Christ, nor the former of the naturall members of his glorified body, be∣cause they carry a faire shew and goodly lustre with them: yet I more en∣cline to the third opinion, which referreth them to the attributes of God. For (me thinkes) I see in the fiery eyes the perfection of Christ his know∣ledge, to which nothing can bee darke or obscure; as also his vigilant zeale over his Church, and the fiercenesse of his wrath against the enemies there∣of. Bullenger conceiveth our Saviour to be pourtrayed by the Spirit with eyes like a flame of fire, because hee enlighteneth the eyes of the godly: but Meyerus, because he suddenly consumeth the wicked; both the knowne pro∣perties of fire: for in flaming fire there is both cleare light and intensive heat. The light is an embleme of his piercing sight, the heat of his bur∣ning wrath. Where the eye is lightsome, and the object exposed to it, the eye must needs apprehend it: but the Sonne of Gods eyes are most light∣some, nay rather light it selfe, in which there is no darknesse, andg 1.7 all things lye open and naked before him: yea, theh 1.8 heart and the reines which he search∣eth. In Courts of humane justice, thoughts and intentions and first moti∣ons to evill beare no actions, because they come not within the walke of mans justice; but it will not be so at Christs Tribunall, where the secrets of all hearts shall be opened. Let no man then hope by power, or fraud, or bribes to smother the truth, or bleare the eyes of the Judge of all flesh. For his eyes, like flames of fire, dispell all darknesse, and carry a bright light before them. Let not the adulterer watch for the twi-light, and when hee

hath met with his wanton Dalila, carry her into the inmost roomes, and locke doore upon doore, and then take his fill of love, saying, The shadow of the night, and the privacy of the roome shall conceale mee. For though none else be by, and all the lights be put out, yet he is seen, and the Sonne of God is by him with eyes like a flaming fire. Let not the Projector pre∣tend the publike good, when he intends nothing but to robbe the rich, and cheate the poore. Let not the cunning Papist under colour of decent orna∣ments of the Church, bring in Images and Idols; under colour of comme∣moration of the deceased, bring in invocation of Saints departed; under co∣lour of extolling charity, bring in the merit of workes; under colour of an Ecclesiasticall Hierarchy, endeavour by degrees to bring in Papall tyran∣ny: for the Sonne of God with his eies like flaming fire seeth the thin wire, and fine threed, by which he would draw in Popery.

Now, as the knowledge of our Lord and Saviour shines, so his wrath sparkles in these eyes. When the heart is enflamed with rage, the eies are red andh 1.9 fiery, whereofi 1.10 Aristotle in his Problemes yeelds this reason, Quia ad partem violatam ascendit calor, because the eyes are most offended at the presence of the object, which is hatefull unto us; and therefore nature sends the beate thither, to arme that part with revenge. If Christs eies be like flaming fire, let the heart of all presumptuous sinners melt like waxe before him. Let none gather too farre upon his titles of the Lambe of God, and Prince of peace, and Saviour of the world. For as he is the Lambe of God, so he is the Lion of the Tribe of Judah: as he is the Prince of peace, so hee is the Lord of Hosts: as he is the Saviour of all, especially the Elect, so he is the Judge of quicke and dead: and here he is brought in by Saint John with fire in his eyes to consume, and a sword in his mouth to smite, and brasse in his feet to stamp his enemies to powder.

And his feet like fine brasse. Some of the Interpreters demand, why brasse is here preferred to gold? and they yeeld this reason, because brasse is a stronger and harder metall, and the purpose of the Holy Ghost was to represent not only the glory of Christ in the splendour of this metall, but also his power in the strength and solidity thereof. Now gold is a soft and bowing metall, not so apt to represent Christ his invincible power; and therefore here it is said, that his feet were like fine brasse, not burnished gold. The Heathen attributed to their gods feet of a heavier and baser me∣tall, to wit, of lead; whence grew that Proverb among them, That God had leaden feet, butk 1.11 iron hands: in which their meaning was, that God procee∣deth slowly to the punishment of wicked men, but when hee overtakes them, payes them home; tarditatem supplicii gravitate compensans: but our Saviour, you see in my Text, hath feet of a quicker, stronger, and more pre∣cious metall, of finest brasse, to support his Church, and to knocke and tread downe whatsoever exalteth it selfe against his truth and kingdome. Now I marvell not that Saintl 1.12 John thought not himselfe worthy to unloose Christ his shooe latchet, who hath such precious and beautifull feet, resem∣bling fine brasse glowing in a furnace, on whichm 1.13 Bullenger engraveth this posie, Our Lord hath most cleane and pure feet, wherewith he tramples on Sa∣tan, he treads downe all impiety, and burneth up all heresie and impurity as hee walketh in the midst of the seven golden Candlestickes. But I may insist no

longer upon these brasen feet of our Saviour, I must haste to that which followeth.

I know, that is, I approve. Gods knowledge of any thing in the Scrip∣ture phrase often implyeth his approbation, as Psal. 1. v. ult. As on the con∣trary, those whom hee condemnes hee is said not to know:n 1.14 Depart from mee, I know you not, ye that worke iniquity. I know you not, that is, I acknow∣ledge you not, or take no speciall notice of you. God doth not willingly know any thing but that which is good; whereas on the contrary, most men by their good will will know no good by any, but all the evill they can: like flies they light no where but upon the scarres and sores of their brethren, and after the manner of horse-leaches they greedily sucke out their corrupt bloud. Whereas they might gather many sweet flowers in the Spouse her garden, they cull out nothing but weeds; much like the co∣vetous Vintner, who sold abroad all his best wine, and kept the worst for his house; and being asked of one who saw him walking in his cellar what he was then adoing, answered,o 1.15 In abundance and store of good I seeke for bad. I would wee had not just cause to renew the complaint of Gregorie Nazianzen; The onely godlinesse we glory in, is to find out somewhat where∣by we may judge others to be ungodly: the onely vertue is to finde vice in o∣thers, as if to soile others were the readiest meanes to cleare our selves. To convict us of this malevolent disposition I need no other proofe than the use of the verbe animadverto in Latine, and marke in English: for animad∣vertere in aliquem signifieth to censure, or punish; and to shew that wee marke nothing so much as mens vices and deformities, the very word mark in English, without any epithet added unto it, signifieth a deformity: as when wee say, Such an one is a markt man; and, Take heed of those whom God hath marked. As venemous Serpents are nourished with poysonous roots and herbs, so men of corrupt minds greedily feed upon other mens corruptions, and desire to know nothing more than the wants and infirmi∣ties of their brethren; herein direct contrary to the goodnesse of God, who is here said to know that onely which he knoweth to be good and ap∣proveth; as the opposition betweene this sentence and that which follow∣eth (Notwithstanding I have a few things against thee) maketh it manifest. I know then, that is, I like, or I approve of

Thy workes, and charity, and service, and faith, and patience. And thy workes, that is, thy workes begun, and thy workes ended; the workes of thy faith, and the workes of thy calling; thy workes at the first, and thy workes at the last. I commend thee for thy love of mee, and thy service to me, and thy faith in me, and thy patience for me, and thy proficiency in all these, which most evidently appeares by this,

That thy last workes are more than the first. Take we here by the way an infallible note of a true Christian, which is growth in grace and godlinesse: he is like Vespasian in the Poet, melior pejore aevo, better in his worser age. He never standeth at a stay, butp 1.16 goeth on from strength to strength: like the trees planted in the house of the Lord, theyq 1.17 still bring forth more fruit in their age. As ther 1.18 water-pots of stone, which our Saviour filled with wine by miracle, yeelded the best wine at the last; Thou hast kept the good wine even till now: and as thes 1.19 light of the Sun shineth more and more till it

be perfect day: as the branches of the true vine, bearing fruit in Christ, are purged and pruned by the Father, that they may bring forth more fruit.s 1.20 Here∣in the supernaturall motions of the Spirit resemble all naturall motions, which, as the Philosopher teacheth us, are velociores in fine quam in princi∣pio, swifter in the end than in the beginning. Of all the proper markes of the elect children of God this is the most certaine, and therefore St.t 1.21 Paul instanceth in it onely: This one thing I doe, forgetting those things which are behind, and reaching forth to those things which are before. I presse towards the mark for the price of the high calling of God in Christ Jesus. And St.u 1.22 Peter clo∣seth with it, as the upshot of all: Ye therefore, beloved, beware lest ye fall from your own stedfastnesse: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. It is not so in the spiritual as in the corporall augmenta∣tion: for the body groweth, according to all dimensions, but to a certain age; but the soule may & must grow in spiritual graces till the houre of death: and the reason of the difference is, because the aetas consistentiae of our body is in this life, but of our soul in the life to come. Here the body arriveth to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 highest pitch of perfection, but the soule arriveth not to hers til we come to the heavenly Jerusalem, and to thex 1.23 Church of the first borne, and to the spirits of just men made perfect. O that our blessed Redeemer had here made an end of his letter, and sealed up all the Angels praises with this sweet close! what an admirable president should we have had of a perfect Pastour? what joy should have beene in the presence of the Angels for the unspotted integrity and absolute perfection of this Angell? But because (as St.y 1.24 Jerome acutely observeth) that there was no use of hony in the sacrifices of the old law, be∣cause nothing pleaseth God which is onely sweet, and hath not in it somewhat of biting truth; therefore after the sweet insinuation, I know, &c. there fol∣loweth a sharpe reprehension, there is a Notwithstanding that standeth in this Angels light, and obscureth the lustre of all his former vertues.

Notwithstanding I have a few things against thee. Origen handling those word,z 1.25 Nigra sum, sed formosa, I am blacke, but comely, draweth the face and lineaments of Christs Spouse, if I may so speake, with a blacke coale:a 1.26 How (saith he) can she be faire that is all blacke? I answer, she hath repented her of her sinnes, and her repentance hath given her beautie, but such as may be in a Negro or Blackmoore. Philosophie teacheth that there is no pure metall to be found in the Mines of the earth, nor unmixed element in the world. What speak I of the earth? the starres of the skie are not cleane, nor the Angels of heaven pure in Gods eyes: (Job 25.5. Behold even to the moone, and it shineth not, yea the starres are not pure in his sight.) how much lesse sinfull man, whose conception is lust, and birth shame, and life frailty, and death corruption? After St. Austine had blazoned his mothers vertues, as Christ doth here the Angels, he presently dasheth them all through with a blacke line,b 1.27 Attamen vae laudibili vitae hominum, si remotâ miserecordiâ discutias eum, Woe be to the most righteous upon earth, if God deale with them in strict justice.c 1.28 As for me (saith that humble Saint) I confesse my sinnes to thy glory, but my owne shame: my sinfull delights contend with my godly sor∣rowes, and on whether side standeth the victorie I know not: woe is me, Lord

have mercy upon me. Againe, my ungodly sorrowes contend with my holy joyes, and on which side standeth the victorie I know not: woe is me, Lord have mer∣cy on me. Behold, I hide not my wounds: thou art a Physician, I am sicke; thou art a Surgeon, I am thy Patient; thou art pitifull, I am in miserie. If the light be darknesse, how great is the darknesse? If our righteousnesse be as menstruous clouts (Esay 64.6.) what are our monstrous sinnes? Yet the Pro∣phet saith not that the covers of our sinnes, but the robes of our righte∣ousnesse are as filthy rags. Whereuponb 1.29 Origen groundeth that question, which may gravell all those that build upon the sinking sands of their owne merits: Who dare brag of his righteousnesse, when he heareth God saying by his Prophet, All our righteousnesse is as filthy rags? Surely Pope Gregorie was no Papist, at least in this point: for he prizeth the best endeavours of grace in us at a lower rate than Luther or Calvin; they say our purest coyne is allayed with some quantity of baser metall, he, that it is no better than drosse:c 1.30 All humane justice (saith he) examined according to Gods strict justice, is inju∣stice. Therefore if we say or thinke God hath nothing against us, he hath much against us for so saying or thinking. Ford 1.31 who knoweth how oft he of∣fendeth? O cleanse thou us all from our secret faults. Had we arrived to the perfection of this Angel in my text, and could exhibite letters testimoniall signed by our Saviour, such as this Angel of Thyatira might; yet were it not safe to capitulate with God: notwithstanding all our vertues and graces he hath somewhat against us, either for sinnes of omission, or sinnes of commission, or at least sinnes of permission. I have somewhat against thee, that thou sufferest

The woman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.e 1.32 Ambrosius Ansbertus, Richell, Dionysius, Carthusi∣anus, and Hugo Cardinalis, translate the word in the Originall, uxorem, thy wife: which is the rather worth the noting in these Popish Interpreters, who yet condemne Priests marriage. Doubtlesse this Angel was a good Bishop, for he is highly commended by our Saviour; yet had he his wife by their confession. Why therefore may not sacred persons enter into the sacred bands of matrimony? Is it because, as Pope Sirycius, and after him Cardinall Bellarmine, bear us in hand, conjugall acts and matrimoniall duties stand not with the sanctity of the Priests function? Now verily this is a strange thing, that marriage, according to the doctrine of their Church, is a Sacrament conferring grace, and yet a disparagement to the most sacred function: marriage is a holy Sacrament, and yet Priests are bound by a Sa∣crament (that is, an oath) never to receive it: marriage was instituted in Pa∣radise, in the state of mans innocencie, when the image of God, which the Apostle interpreteth to be holinesse and righteousnesse, shined most bright∣ly in him, and yet it is a cloud, nay, a blurre to the most holy calling: marri∣age was appointed by God as a speciall remedie against fornication and all uncleannesse, and yet is an impeachment to holinesse. The Aaronical Priest∣hood by Gods owne order was to be continued in the line of Aaron by ge∣neration, not election; and yet marriage cannot stand with the holinesse of Priesthood. Who of the Patriarkes before the Flood was holier than Enoch, who walked with God, and was translated, that he should not see death? of the Prophets under the Law, than Ezekiel? of the Apostles, than St. Peter and Philip? and yet of Enoch we read, thatf 1.33 he begat sonnes

and daughters: and Saintg 1.34 Chrysostome bids us take speciall notice of it, that the Holy Ghost saith in the same Verse, he walked with God, and beg at sonnes and daughters, to teach us that the bonds of matrimony are no such fet∣ters, that they hinder us from walking with God. Ezekielsh 1.35 wife is mentio∣ned in his prophecy, and Petersi 1.36 wives mother in the Gospel, and Philipsk 1.37 daughters that prophesied in the Acts: with whose examplesl 1.38 Clemens Alexandrinus mightily confoundeth, and convinceth those ancient Here∣tickes, the fore-runners of our Papists, who disparaged this holy ordinance of God: What, saith hee, will they blame the Apostles themselves? For Peter and Philip begat children; Philip also gave his daughters in marriage. Nei∣ther can our adversaries evade these instances, by saying that the Apostles indeed had wives before they were ordained Priests, but after they entred into that holy calling, forsooke them, and had no more commerce with them. Form 1.39 Clemens informeth us, that Saint Peters wife kept with him till her death, and that when he saw her led to martyrdome, he called to her by name, and encouraged her, saying, Remember the Lord.

Howbeit the major part of the Expositors take not Jezebel here for the Bishops wife, but a disciple of the Nicolaitans, who is here named Je∣zebel, because shee resembled Jezebel especially in three particulars.

1. As Jezebel brought amongst the Israelites the false worship of the Idoll Baal; so this woman laboured to bring into this Church of Thyatira, Idolatry and other pernitious errours in doctrine and practice.

2.n 1.40 Jezebel was given to fornication, for which vice the Holy Ghost brandeth this woman also.

3. Jezebel was a woman of authority, and by her place and dignity did countenance and maintaine▪ Idolatry; and so it is likely that this was a wo∣man of some place and ranke, which she abused to countenance wicked opi∣nions, and seduce Gods servants.o 1.41 Jezebel in the Hebrew signifieth fluxum sanguinis, or stirquilinium, an issue of bloud or doung; both which were ve∣rified in the wife of Ahab, whose abominable life and fearfull death yee may see set forth in lively colours in the booke ofp 1.42 Kings, to breed in all men and women a detestation of the one, by the shame and horrour of the other. A lamentable spectacle (deare Christians) to see the daughter and wife of a King trampled under foot in the dirt, and the dogges tearing her flesh, and licking up her bloud. Shee who spent so much time in dressing and tricking up her selfe at the window, is throwne downe headlong out of that window: shee that looked so high, falls full low, and is trod under foot by her servant: shee who spilt Naboths innocent bloud in Jezreel, expiateth the place with her owne bloud: that face, on which shee a little before had laid costly colours and oyntments, is now besmeared with dirt, and stained with her owne bloud: that flesh of hers which she pampered with all kindes of delicious meates, is now cast to dogges.

Let them heare this and feare who weare Jezebels colours, and tread in her steps; who defile themselves with corporall or spirituall fornication; who either idolatrize or idolize, worship painted images, or make them∣selves such. Jezebel was the first we reade of, that tooke the pensill out of the hand of her Maker, endeavouring to mend his workmanship; and what became of her you heard but now. And howsoever some of late, as they

have sowed pillowes under mens elbowes, so have tempered colours also for women, and made apologies for painting, yet all the ancient Fathers con∣demne it as a foule sinne. Saintq 1.43 Cyprian thus schooles a young Jezebel in his dayes: Art not thou afraid, saith hee, that plaisterest thy face, and pain∣test thy body, lest at the day of judgement thy Maker will not know thee? but when thou pressest among the rest to receive the promised rewards to his ser∣vants, will put thee backe, saying: Who art thou? what face doe I see? this is none of my workmanship, I never drew this feature. Saintr 1.44 Jerome takes the like up in his time as sharply: What makes paint and complexion on the face of a Christian? it is no other than the fire of youth, the fuell of lust, the evi∣dence of an unchaste minde: How can shee weep for her sinnes, for feare of wa∣shing away her paint, and making furrowes in her face? How dare shee looke her Maker in the face, who hath defaced his image in her selfe? But because I see it will be to no purpose, to draw this their sinne of painting in its pro∣per colours before them (for they cannot blush) I therefore leave them, and come to her in my Text

Which calleth her selfe a Prophetesse. As Novatus the Schismaticke or∣dained himselfe a Bishop, so Jezebel the Nicolait annointed (or rather painted her selfe) a Prophetesse, that by this meanes shee might teach more freely, and perswade more powerfully. The true Prophets of God recei∣ved their name and calling from God, and wonderfully confirmed the sin∣cerity of their doctrine by the truth of their miracles, and the truth of their miracles by the holinesse of their doctrine. So many tongues as they spake with, with so many testimonies; so many miracles as they wrought, with so many hands they signed and sealed their calling: but deceivers and impostors grace themselves with high and strange titles, and glorious names, to bleare the eyes of the simple. So Psaphon called himselfe, and taught the birds to call him, magnus deuss 1.45 Psaphon, great god Psaphon. Theudas said he was some great one. Simon Magus stiled himselfe the great power of God, and gave it out among his scholars, That hee delivered the Law to Moses in Mount Sinai in the person of God the Father, and in the reigne of Tiberius appeared in the likenesse of the sonne of man, and on the day of Pentecost came downe upon the Apostles in the similitude of cloven tongues. Montanus arrogated to himself the title of Paracletus, the comforter, and to his three minions, Priscilla, Maximilla, and Quintilla, the name of Pro∣phetesses.* 1.46 Manes bare himselfe as if hee were an Apostle immediately sent from Christ; and his followers would be thought to be termed Ma∣nichei, not from their mad master, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but because they poured manna out of their mouthes. The great Seducer of the Jewes, who in Theodosius time drew thousands after him into the sea and there drow∣ned them, perswaded his followers that he was Moses: and the abomina∣tion of the Turkes Mahomet calleth himselfe Gods great Prophet.t 1.47 Pliny derideth the vanity of the Greekes in this kinde, who usually set golden titles on leaden Treatises. And Heretickes alwayes, like Mountebankes, set out their drugs with magnificent words. Nestorius, though he were a condem∣ned

Hereticke, yet covered himselfe with the vaile of a true Professour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ebion, though he held with the Samaritans, yet would be held a Christian. The Turkes at this day, though it appeares out of all stories that they descended from Hagar, yet assume to themselves the name of Saracens. The Donatist Schismatickes impropriate to their conventi∣cles the name of the true Church. And no marvell that the Salmonian off∣spring of Ignatius Loyola christen themselves Jesuits, sith the Prince of darknesse not only usurpeth the name, but also taketh upon him the forme of anu 1.48 Angel of light. It is a silly shift of a bankrupt disputant in the schooles to argue a vocibus ad res, from the bare name of things to their nature: and yet Bristow in his motives, and Cardinall Bellarmine in his booke of the notes of the Church, and other of the Pope his stoutest Champions, fight against us with this festraw, We are (say they) sirnamed Catholikes, there∣fore we are so. By this kind of argument Pope Alexander the sixt his ince∣stuous daughter might prove her selfe to be a chaste matron, because she was called Lucrece.

—Lucrecia nomine, sed re Thais; Alexandri filia, sponsa, nurus.

And Philemon his theevish servant might prove himselfe to be honest, be∣cause his name was Onesimus: and the three Ptolomies,* 1.49 whereof the first killed his Father, and the second his Mother, and the third his Brother, might prove themselves to be full of naturall affection, because the one was sirnamed1 1.50 Philopater, the other2 1.51 Philometor, the third3 1.52 Philodelphus. Were mens names alwayes correspondent to their nature,x 1.53 Philip of Macedon had lost a witty jest, which he brake upon two brothers, Hecaterus, and Am∣photerus, thus inverting their names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He whose name is either of the two deserveth to be called both, because hee is worth both; and he whose name is both shall be called neither, because he is of no worth at all.

But to throw away foyles, and come to the sharpe: Will they thus argue in good earnest, Protestants are called Sectaries or Schismatickes, and Pa∣pists Catholikes, therefore they are so? Will they condemne the Primi∣tive Christians for Atheists, because the heathen usually so termed them, in regard they had no faith in their gods? Will they brand St. Paul for an Heretick, or the Truth himself for a Seducer, because ignorance and malice fastened these calumnies and blasphemies upon them? Protestants are ter∣med Heretickes by Papists, and are not Papists also by Protestants? what gaine then the Papists hereby? Papists are termed Catholikes; I would know by whom? If by any Protestant, they know well it is but by a Sar∣casme, or Ironie; as Alexander was called a god by the Lacedaemonians, Quoniam Alexander vult esse deus, sit deus.

Yea, but they are so stiled by all that adhere to the Church of Rome: and were not the Arrians called Catholikes by Arrians? the Nestorians Or∣thodoxe by Nestorians? the Novatians the best Christians by Novati∣ans? the Donatists sole members of the Church by Donatists? the most impure Sect of Anabaptists the Family of love by those of their owne cut?

If this argument may passe for currant; Papists terme themselves Catho∣likes, therefore they are so: what exception can be taken against these and the like? The Turkes call themselves Saracens, therefore they are the off∣spring of Sarah: they of Satans Synagogue call themselvesy 1.54 Jewes, there∣fore they are Jewes indeed: the Angel of Sardis had a name that hez 1.55 lived, therefore he was not dead: the Angel of* 1.56 Laodicea said he was rich, and nee∣ded nothing, therfore he was not wretched, & miserable, and poor, & blind, and naked: Jezebel called her selfe a Prophetesse, therefore she was so indeed. Without question Jezebel set some fairer colour upon the matter than this, else she could never have dazled the eyes of Gods servants: well she might offer to teach in the Church under this pretence, which yet S. Paul expresse∣ly forbids aa 1.57 woman to doe; but certainely she could never have foyled any servant of God with so weake an argument, grounded upon a bare title assumed by her selfe: yet the Spirit saith, that she not onely taught, but pre∣vailed also with some, and seduced them.

To teach and seduce my servants. I doubt not but at the reading of these words your thoughts trouble you, and you begin to question whether this doctrine is not a seduction, to teach that any of Gods servants can be seduced. Can any elect child of God fall from grace? Is it possible to plucke any of Christs members from his body? Can the Sun-beames by any winde or tempest be stirred out of their place?b 1.58 Doth not St. John dispute strong∣ly? They went away from us, because they were not of us: for if they had beene of us, they would not have departed from us. Is not St.c 1.59 Cyprians ob∣servation as true as it is elegant? The winde bloweth not away the corne, nei∣ther is a tree that hath taken a deepe root in the earth overthrowne in a tem∣pest: it is but chaffe which the winde scattereth abroad, and they are hol∣low and rotten trees, that are blowne downe in a tempest.

To dispell all mists of ambiguity, and cleare the truth in this point, I must acquaint you with two sorts of Christs servants, or retainers at least; some weare his cloth and cognizance, but doe him little or no service, others per∣form faithful service unto him: some give him their names only, others their hearts also: some professe outwardly that they are Christians, but have un∣beleeving hearts: others are within that they professe without: some are called onely to the knowledge of the truth, others are chosen also to be heires of salvation. Of these latter our Saviour speakes in St. John;d 1.60 My sheepe heare my voyce, and I know them, and they follow me, and I will give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hands. But of the former the words of my text seeme to bee meant.

Howbeit, because the Discerner of all hearts calleth them his servants, saying, to seduce my servants; and it is not likely that he would grace hy∣pocrites with so honourable an appellation: wee may yeeld somewhat more in this point, and without prejudice to the truth acknowledge, that the true servants of God, and ministers also of Christ Jesus, may be sometimes seduced out of the right way, but not farre, I am sure not irrevocably. The difference betweene them and others in this respect, is like that which thee 1.61 Oratour observeth betweene the Corinthian and common brasse: as the brasse of Corinth is longer ere it rust, and when it is rustie is sooner scowred,

and more easily recovers the former brightnesse than other brasse; so good men are hardlier withdrawne from the true faith, and more ea∣sily reclaimed from their errours, than those who beare no sincere love to the truth, but are wedded to their owne opinions whatsoever they are, and oftentimes blinded by obstinately setting their eyes against the bright beames of the Word. Out of the Arke of Noah, which was a type of the Church, there flew twof 1.62 birds, a Raven and a Dove; the Raven after hee had taken his flight returned not againe, but the Dove came backe with an Olive branch in her bill. The Dove (saith Saintg 1.63 Cyprian) represented the seduced Catholike, who after hee is gone out of the Church, never findeth rest till hee returne backe with an O∣live branch of peace in his mouth, and bee reconciled to the Church: But the Raven is the obstinate Hereticke, who leaveth the Church with a purpose never to returne to her againe. And many such Ravens have beene of late let flye out of the Arke, which never returne againe; or if they returne, it is to prey upon the sicke and weake members of our Church, and to picke out the eyes of her dearest children: and I pray God wee may never have cause to renew the Poets com∣plaint,

Dat veniam corvis, vexat censura columbas.

To commit fornication. Fornication, ash 1.64 Lyranus harpeth upon the word, is committed foure manner of wayes.

• 1. By the impure lust of the heart.
• 2. By the uncleane act of the body.
• 3. By the religious worship of Images or Idols.
• 4. By the immoderate love of earthly vanities.

For when the soule turneth away from God, and setteth her love wholly upon vile and base creatures, so farre below her, that God hath placed them under her feet; what doth shee but like a Lady of noble descent, married to a Prince, which disloyally leaveth his bed, and ma∣keth love to the groome of her chamber? Certainely this is sordidum adulterium, not onely filthy, but base adultery.

Howbeit, I take it, this was not the staine of the Church of Thy∣atira; but either fornication properly so called, which is corporall I∣dolatry; or idolatry, which is spirituall fornication. For idolatry de∣fileth the Spirit, as adultery polluteth the fl••sh: idolatry provoketh God, as adultery doth man to jealousie: as adultery is a just cause of separation betweene man and his wife, so idolatry maketh a breach be∣twixt God and the soule, and causeth in the end a divorce: by rea∣son of which separation for disloyalty and unfaithfulnesse, Sainti 1.65 Cy∣prian wittily tearmeth certaine virgins widowes before they were mar∣ried wives, yea and adulteresses too; not to their husbands, (which they had not) but to Christ, to whom they had plighted their troth. And looke how a jealous husband would bee transported with passi∣on, if hee should finde his wife embracing a stranger in bed; so doth

the wrath of God burne like fire, and his jealousie breake out like a bright flame against such as Pigmalion-like entertaine an Idoll for him in the bed of their soule, and commit fornication with it.

To commit fornication, and to eat meat sacrificed unto Idols. There is so neare affinity betwixt carnall and spirituall fornication, that few defile their soules with the one, but are defiled in body with the o∣ther; as Jezebels scholars here, who by eating meat sacrificed unto Idols, were provoked to corporall uncleannesse. One sinne, as it breedeth, so it feedeth another: and as blindnesse of eyes was inflicted upon Elymas for his blindnesse of heart, so God in his secret and just judgement here pu∣nished the Nicolaits spirituall with corporall fornication; that as they pro∣voked him to jealousie by familiarly and freely conversing with Idolaters, so they were provoked to jealousie by their wives keeping company with adulterers.

Touching eating meats sacrificed unto Idols, which the Spirit in this place, and Saintk 1.66 Paul, and all thel 1.67 Apostles in their decretall Epistle so strictly forbid, you are to understand that the Christians in the Primi∣tive Church, in respect of their acquaintance and alliance with the hea∣then that dwelt among them, did not sticke, when they were invited by them, to goe to their banquets and feasts, which they kept in the Temples of their Idols, when they sacrificed unto them, and there they spent the remainder of such cates and wines as had beene offered to their Paynim gods. The pretence which the Christians had for their resorting to these feasts was this, that they knew the Idoll was nothing, and therefore, giving thankes to God for his creatures, they did eat of all things without any scruple of conscience, howsoever they had beene used, and to whomsoever they had beene offered. This our Saviour here reproveth the Thyatirians for, and St. Paul the Corinthians in the place above alled∣ged; shewing, that though the Idoll was nothing in it selfe, yet sith the Gentiles did offer such things as were served-in at their Idols feast, not to God but to Divels, the Christians could not sit at the same tables with them, rejoycing and feasting in the names of them, but they must be parta∣kers of their idolatry. The maine argument he useth may bee thus reduced to forme.

They that eat of things offered unto Idols are partakers of the Divels table, and are as it were in messe with him: But none of Gods family may table with the Divell; therefore all Christians ought to make conscience of accepting the heathens invitation to such feasts, wherein they were to feed upon the Devils reliques. Now that the servants of God may not meddle or make with the Divell or any of his instruments, needs no proofe at all.m 1.68 For what Communion hath light with darkenesse? or what fellowship hath Christ with Belial? And that they that keepe gaudy dayes for the Divell, and make merry with his reliques, have fellowship with him, the Apostle sheweth by the like examples. They that eat of the sacramentall bread have their communion with Christ, they that eat of the legall sacrifices are partakers of the Altar; even so they that eat things offered unto Idols divide commons as it were with the D••vell.

Thus have I glanced at all the parts of this Scripture; but my principall

aime was from the beginning at Jezebel, set as a faire or rather foule marke in the midst of this verse (I have somewhat against thee, that thou sufferest Jezebel.) It is not onely evill to doe, but also to suffer evill, when it is in in our power to hinder it; as I proved heretofore at large by arguments drawne

1. From the Law, forbidding to plow with an Oxe and an Asse, and pu∣nishing Idolaters with death.

2. From the Gospell, denying the service of two Masters, and interdi∣cting all fellowship and communion of light with darknesse, or Christ with Belial.

3. From the Spirits bill of enditement, framed against the Angels of Pergamus and Thyatira, for tolerating the Nicolaitans.

4 From Gods threatning to cut off all such as sweare by him, and by Mal∣chim.

5 From the Kings command in the parable, to compell all the guests that were bid to come to his marriage feast.

6. From the imputation which is laid by the Spirit upon many Kings of Israel and Judah, for not taking away the high places.

7. From the examples of Asa, Josiah, Ezechiah, Nebuchadnezzar, Con∣stantine, Jovian, Theodosius, and other religious Princes, who by se∣vere lawes restrained heresie and idolatry, and constrained the true worship of God.

8. From the verdict and depositions of the ancient Fathers, Tertullian, Cyprian, Jerome, Austine, Leo, Gregory, Clemens Alexandrinus, Epiphanius, and Bernard, who all strengthen the armes of the Magistrate, and sharpen his sword against heretickes.

9 From the lawes of the ancient Grecians, Romanes, and almost all the heathen, who censured some way or other all innovation in religion, and profanation of divine worship.

Lastly, from the great danger of heresie, which like a canker soone spreads over the whole body of the Church, and, if it bee not looked into, killeth, and that eternally, thousands of soules, breaketh the bands of nature, and cutteth asunder all sinewes of humane society; putteth enmity, vari∣ance, and implacable discords in families, soweth seeds of sedition in the State, reacheth dagges and daggers to subjects to assacinate the sacred per∣sons of the Lords annointed, layeth traynes in the deepe vaults of disl••yall hearts, to blow up Parliaments, and offer whole Kingdomes for an Holo∣caust. It now remaineth that I appeach the Whore of Babylon of Jezeba∣lisme, and discover her filthy abominations, and abominable filthinesse in the face of the sunne.

The Spirit here describeth Jezebel by three markes:

• 1. Imposture, She calleth her selfe a Prophetesse.
• 2. Impurity, She teacheth to commit fornication.
• 3. Idolatry, She alloweth eating meat sacrificed unto idols.

With these three crimes I dare more confidently charge the Romane

Synagogue, because with a whorish forehead shee seemeth rather to stand upon the justification of them, than the deniall. For among her religious practises shee reckoneth pious frauds, as if shee verily beleeved that which heathen Varro writeth,n 1.69 That it is expedient for men to be cheated in matter of religion. And hereupon Vincentius Bellovacensis in the life of Saint Do∣minicke, intitles one chapter, De sanctâ ejus hypocrisi, Of his holy hypocrisie: And for impurity, Casa the Archbishop of Beneventum layeth colours of eloquence upon that foule sinne, which God punished in Sodome with fire and brimstone. And for idolatry, Gregory de Valentiâ, the prime of the Schoole-men, professedly pleads for it, and endevours to prove it to bee lawfull out of the words of Saint Peter;o 1.70 When ye walked in lasciviousnesse, lusts, revellings, banquettings, and unlawfull and abominable idolatries. What need (saith hee) Saint Peter deterre us from unlawfull idolatries, if some kind of idolatry were not lawfull? Good God! Idolatry lawfull, holy hy∣pocrisie, pious frauds, honest sodomy! Did ever Nicolaus of Antiochia, or Je∣zebel of Thyatira set abroach such impure and unsavoury doctrine? did e∣ver the Carpocratians, who let the reines loose to all kinds of lewdnesse and villany, maintaine more damnable positions?

But to keepe close to the patterne in my text, and to draw a perfect pi∣cture of the Church of Rome by notes taken from Jezebel.

* 1.71First, Jezebel called her selfe a Prophetesse: and doth not the Church of Rome usurpe the same title, and boast of her Propheticke Spirit? If any be ignorant hereof, let him cast but a looke into* 1.72 Bellarmine his booke of the notes of the Church, there shall he see Lumen propheticum, the light of prophesie, drawne out in a faire and goodly character, for the twelfth note of the Romane Church. You see the first marke of Jezebel visible in the Church of Rome: As Jezebel calleth her selfe a Prophetesse, so the Church of Rome arrogateth to her selfe that supernaturall gift.

* 1.73The second marke is as foule as the other is faire in shew: She teacheth to commit fornication. I would be loth to cast so foule an aspersion upon the Roman Church, if the ancient Rubrick in the Canon law blushed any thing at these words,q 1.74 He that hath not a wife, ought to have a concubine in stead of her: or the Pope his holinesse were ashamed to draw a revenue of many thousand Duckets by the yeere out of somewhat worse than Vespasian his tribute ex lotio. But sith the Marozia of Sergius, the Matildis of Gregory the s venth, the Lucretia of Alexander the sixt, the Magdalena of Leo the tenth, the Constantia of Paul the third, were as infamous as Ovids Corinna; sith ancient Popes have erected stewes, and later take toll of them at this day in Rome,* 1.75 Avennion, and elsewhere; sith ancienter Popes have dispen∣sed with unnaturall lusts, and the later with incestuous marriages; sith the Riarius of Sixtus the fourth, the Germanus of Julius the second, the Hippo∣lytus of Leo the tenth, and Innocentius de monte of Julius the third, gave but too much cause to Mantuan, and other later Poets to proclaime to the world,

Sanctus ager scurris, venerabilis ara cinoedis Servit, honorandae divûm Ganymedibus aedes.

Sith their owner 1.76 Wicelius professeth himselfe scandalized at the allowed concubines of Masse-Priests; and the Germans in theirs 1.77 grievances put up this for one, That the Bishops and their Officials doe not onely tolerate concu∣bines in Priests, so they pay a certaine rate for them, but also constrain Priests, who live continently, and keepe no concubines, to pay the former taxe: sith Pi∣cus Mirandula (in ep. ad Leo. 10.) and Cardinal Alliacus in his treatise of the reformation of the Church, report of their Cels, that they were become meere stewes: sith Costerus, yea and Cardinal Bellarmine, teach in expresse words, That it is a greater sinne in a Priest or Votary to marry, than to commit fornication; Est majus malum sic nubere quàm fornicari: sith Panormitan their great Lawyer delivereth it for a ruled case,t 1.78 That a Clergy man is not to be deposed for simple fornication: nay, sith the Councell of Toledou 1.79 admitteth such persons to the holy Communion, who keepe a concubine (so they bee not married:) no Papist can have an action of slaunder against me, for char∣ging their Church with somewhat more than bare toleration of simple fornication. Verily* 1.80 Espenceus had good cause to affirme, That more naugh∣tinesse and filthinesse might bee learned out of Taxa camerae Apostolicae, (whereunto I adde Zanche's de Matrimonio, and other Casuists) than out of all the obscene satyres, and epigrammes of profane Poets. What Christian eares can endure that preface of Pope Gregory,x 1.81 For adultery and other lesser sinnes the Bishop may dispence with a Priest after penance.

But I list not to bring to light other of their works of darknesse; let the night cover her owne shame. I proceed from Jezebels corporall to her spirituall whoredome, wherein the Church of Rome exceedeth her. For Jezebel taught onely that it was lawfull to keepe company, and make merry with Idolaters, and partake of their offerings: but the Church of Rome partaketh with them in their Idoll-worship. For albeit shee pre∣tendeth that shee tendereth no religious service to the Idols of the Hea∣then, the enemies of God, but to the images of Saints, and shrines of Martyrs; this no way cleareth her from spirituall uncleannesse. For it will not be allowed for a good plea in a disloyall wife, to say that she gave no entertainement to any of her husbands enemies, but onely made much of his dearest friends, and admitted them into bed for his sake. The adul∣terie in it selfe is foule, with whomsoever it be committed; and Idol-ser∣vice in it selfe is abominable, to whomsoever it be performed. To pay the debt of conjugall love to any save her husband in a wife is adulterie; and to tender divine honour to any save God is idolatrie. Therefore if wee can bring any good proofe hereof, that the Church of Rome doth this, and a∣voweth the doing of it, we doe her no wrong to call her the great Whore, of whose cup of abominations whosoever drinke become so giddie, that they fall before stockes and stones; like men whose braines are intoxicated, take images and pictures for men and women, bring presents to them, put costly apparell on them, speake to them, embrace and kisse them.y 1.82 O sottish folly! the living image of God falleth downe before dumb and dead pictures and statues; men to whom God hath given sense and reason, adore unreasonable and senselesse creatures; they who are capable of wisedome aske counsell of stockes and stones; they who receive their soules from heaven, doe homage, and per∣forme religious service to the vilest and basest creatures on the earth.

O curvae in terra animae, & coelestium inanes.

But to draw a formall bill of enditement against the Church of Rome.

Whatsoever Church attributeth divine honour to a creature, is guil∣tie of abominable Idolatrie:

But the Church of Rome attributeth divine honour to divers crea∣tures;

Ergo she is guilty of abominable Idolatry.

The proposition of this syllogisme is impregnable; and if it be assaul∣ted, we have anz 1.83 armie of authorities already mustered for the defence of it; therefore I fortifie the assumption against which the Adversarie is like to lay his batteries. Whosoever allow the same honour to the Image, and to him whom it representeth, that is to say, to the Image of God and God himselfe, to the Image of Christ and Christ himselfe, they by a necessarie consequent yeeld divine honour to Images, which are creatures: buta 1.84 A∣lexander Alensis,b 1.85 Thomas Aquinas,c 1.86 Cajetan,d 1.87 Bonaventure,e 1.88 Marsillius,f 1.89 Almaine,g 1.90 Carthusian,h 1.91 Capreolus,i 1.92 Henricus, and many other joyntly teach, that the same honour is due to the Image, and to the person represented by it: and particularlyk 1.93 Suarez contendeth, that divine honour is to be gi∣ven to the Images of the Trinitie, by the decrees of the Councell of Trent: therefore the Church of Rome by her chiefest pillars supporteth and main∣taineth idolatrie in the highest degree. Which will yet appeare more evi∣dently by these few instances: 1 Doe they not devote themselves, dedicate Temples, consecrate Altars, appoint offices, make daily prayers, vow pil∣grimages, and present offerings to the blessed Virgin, and doe all such out∣ward acts as properly appertaine tol 1.94 Latria? Is not this to equalize her with her Son? Surelym 1.95 Vega and Biels words import no lesse: She is pla∣ced (saith Vega) above all creatures, and whosoever boweth the knee to Jesus, falls downe flat before his mother; the glory of the mother and the sons I ac∣count to be the same. Almighty God (saithn 1.96 Biel) hath divided his kingdome betweene himselfe and her, in such sort that all matter of justice he reserveth to himselfe, but matter of mercie he referreth to her. In which consideration, or some such like, it is, that in countries subject to the See of Rome, all men and women, wheresoever they are, in the Citie or the field, thrice a day, when the Ave marie bell rings, send up their united devotions to her; and where one professeth himselfe a devoto to our Saviour, whose Townes devote themselves to her: where oneo 1.97 prayeth at a crucifix, ten pray at her Image: where one fasteth on Friday, which they account our Lords day, ma∣ny fast on Saturday, which they count our Ladies day. To conclude: they conclude all their prayers with an Ave Maria, as we doe with our Lords prayer, and most of their treatises with Laus deiparae Virgini, praise be to the Virgin mother of God: and in the Psalter called Bonaventures, they have

entituled all the hundred and fifty Psalmes of David to her; and where hee saith Lord, they put Lady.

2. Secondly, doe they not make an Idoll of the Crosse of Christ, when they professe that they worship it cultu latriae? To omit Aquinas and An∣dradius alledged by meo 1.98 else-where,p 1.99 Gretzer the Jesuit in his book of the Crosse saith, Wee affirme, according to the more common and received opi∣nion in the Schooles, that the Crosse of Christ is to be worshipped with latry, that is, divine worship.

3. Thirdly, doe they not make an Idoll of the Sacramentall bread, or the Host, as they call it; to which they pray and confesse, before which they fall downe, when it is carried in solemne procession on corpus Christi day?

Lastly, doe they not make Idols of their Images, and Reliques of Sanits, before which they burne incense, and bow downe when they pray, dire∣cting their prayers toward them, and fastening their eyes on them?

Here to stop the mouthes of our clamorous adversaries, who traduce us for nothing more than partiality in handling controversies; I will acquaint you with the answer they give to the former Bill of enditements.

1. Some of them say, that they worship not the Image, but God by the Image.

2. Others confesse, that they worship Images, but deny them to be Idols: to worship an Idoll is idolatry, not to worship an Image, say they.

3. Others salve all with a distinction of dulia and latria; they give dulia to Saints and their Images, and hyperdulia to the blessed Virgin, but latria only to God.

But they shall not so evade: for to their first evasion wee oppose these barres:

• First, that it is idolatry to worship God in, or by an Image.
• Secondly, that their learned Clerkes of later time maintaine, that the image it selfe is to be worshipped.

That it is unlawfull and offensive to the Highest, to worship him by a proxie, or set up an image to conveigh honour unto him by it; I evict out of the fortieth of Esay, Ver. 18.21. To whom will ye liken God? or what likeness will you compare him unto? And out of the fourth of Deuteronomy, Ver. 15. Take good heed therefore unto your selves: for yee saw no manner of similitude in the day that the Lord spake unto you in Horeb, beware lest you corrupt your selves, and make you a graven image, the similitude of any figure. Certainly, if God cannot, if he will not be likened by any thing, he will not like of that worship which commeth to him by or through an image; if it be unlawfull to make an image of God, what suppose you is it to make a god of an Image, by adoring it in Gods stead? Was not Phoedra an adulteresse, when shee lay with Hipolytus, because shee protested that shee embraced Theseus in him, whom he so neere resembled? Were the Jewes that worshipped the Calfe, or they that worshipped the brasen Serpent, or the image of Baal, free from idolatry? They dare not say it, because the Spirit of God con∣demneth them for Idolaters; yet they might plead for themselves, as Pa∣pists doe, that they worshipped God in the Calfe, and Christ to come in the Serpent, and him that dwelleth in a light that cunnot bee approached

unto in the image of Baal or the Sunne. For they were not such Calves as to fixe their devotion on a Calfe of their owne making; they were not so deceived by the old Serpent, as to attribute divine power to a Serpent of brasse; their eyes were not so dazled with the beames of the Sunne, that they mistooke the Sunne for God: No, the words ofq 1.100 Aaron, To morrow is a feast Jehovae, to the Lord: and those of God himselfe, Thour 1.101 shalt call me no more Baal: for I will take away the names of Baalim out of their mouth; make it a cleare case, that they made but a stale of the Image who bowed downe before it, intending the honour to God himselfe, ass 1.102 Josephus testi∣fieth of Jeroboam: Jeroboam, saith hee, appointed that God should bee wor∣shipped in those Calves which he set up in Dan and Bethel. And what shall we say, if Papists are indebted to the Heathen for this answer? who set this varnish upon their idolatrous practice, as you may see int 1.103 Lactantius,u 1.104 Ty∣rius, and* 1.105 Clemens Romanus. Saint Paul also testifieth as much of the Hea∣then in generall (Rom. 1.23.) They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to foure footed beasts, and to creeping things. And of the Athenians in particular (Acts 17.23.) Whom therefore yee ignorantly worship, him declare I unto you. The greatest God, as Tyrius speaketh, the invisible God, as Clemens, the incorruptible God, as the Apostle, the God whom Paul preached, the Lord Jehovah is the true God that made heaven and earth: yet the Jewes and Gentiles, who worshipped him by an image, or according to their own imaginations, in Scripture stand charged with Idolatry, and for ought ap∣peares to the contrary as deeply, as if their devotion had pitched and set∣tled upon the image of the Calfe, the Serpent, the Sunne, the starre Rem∣pham, the similitudes of men, birds, or creeping things, and not glaunced by them to their Maker. Yee heare that the Papists plea, take it at the best, is no better than the idolatrous Jewes plea, the Priests of Baals plea, the Gentiles plea: and what if the learnedest of their owne side debarre them of this plea also? what if their great Doctors teach, that the image is to be worshipped for it selfe, and not only in relation to the prototypon, as they speake? what if they curse all those who make any scruple of the ve∣neration of Images? Certainly Cardinallx 1.106 Bellarmine his words are plaine enough: The Images of Christ and Saints are to be worshipped not only by ac∣cident and improperly, but also by, or for themselves, and properly in such sort, that they bounded & termined the worship, as they are considered in themselvs, and not only as they stand for the samplar, that is, the person or thing they re∣present. This his assertion he there endeavoureth to prove out of the se∣cond Councell of Nice, and the late Conventicle at Trent, which who so readeth, cannot but see that speech of the Prophet David verified in the Patrons thereof: They that make Images are like unto them, and so are all they that put their trust in them. To which text Clemens Alexandrinus, as it seemeth to mee, had an eye, in that his pleasant allusion, whereby hee re∣presenteth the folly of Idolaters: As (saith hee) the naturall birds were be∣guiled by the counterfeit, and flew to the Pigeons that were drawne in the Painters shop; so naturall stockes flye to artificiall, senslesse men to senslesse Idols. How wardeth the Cardinall off this blow? after this manner: Wee have no recourse unto, nor performe any religious service to any Idoll, though

wee both teach and practice Image-worship. Why? what is the difference between an Image and an Idoll? An Image (saith he) is the representation of something which really subsisteth, as of God, Angel, or man; but an Idoll is the semblance of a thing feigned or imaginary, that hath no beeing at all, but in the fancy of the deviser. God in the Law forbiddeth us to worship the later sorts of similitudes, not the former.

Let us try this new coined distinction by the touch-stone of Gods Word: How is it written?y 1.107 Thou shalt not make to thy selfe Pesell, that is, any thing that is carved or graven, as not only the interlineary, Vatablus, Tremelius,z 1.108 and the Septuagint; but the vulgar Latine also, corrected by Sixtus,a 1.109 and re∣vised by Clemens, render the Hebrew.

Admit that the word Pesel signifieth not an Image, as Justin Martyr tran∣slateth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but an Idoll, say these first words of the commandement meet with the worshippers of Idols, not of Images, yet certainly the clause following (nor the likenesse of any thing that is in heaven above, or in the earth beneath, or in the water under the earth) reacheth home to all Images. For all Images are likenesses of something in heaven, earth, or under the earth. The Idoll of Baal was the likenesse of something in heaven, the Calfe of something on earth, Dagon of something in the waters under the earth. For the first was the representation and similitude of the Sunne, the second of a Beast, the third of a Fish: yet the Scripture calleth these images Idols, and their worshippers Idolaters: therefore the Papists are in the same damnation with them, and contradict themselves in terminis, in saying they worship Images, not Idols. For every Image worshipped is an Idoll. True (say the later Papists) if it be worshipped cultu latriae, with divine worship, not cultu duliae, which is an inferiour kinde.

To cut off this third head of Hydra with the sword of the Spirit.

First, we ought not to distinguish where the Law distinguisheth not: It is a good rule in the civill Law, and holds in Divinity; but this distinction of dulia and latria hath no ground in Scripture, where the words dulia and latria are indifferently used; and as latria is attributed unto men, so du∣lia to* 1.110 God.

Secondly, the Commandement forbiddeth expresly all both inward and outward worship: all outward in those words; Thou shalt not bow downe before them: all inward in the words following, nor worship them. If there∣fore their dulia imply either an inward, or an outward worship of the likenesse of any thing that is in the world, it is prohibited in the second Commandement.

Thirdly, if it should be granted them, that there is some difference be∣tween dulia and latria, proper worship and improper, per se and per ac∣cidens, absolute and relative; yet questionlesse the honest vulgar are not a∣ble to tithe this Mint and Cummin, and cut these scholasticall distinctions to a haire, their dulia is latria, and latria dulia; and asa 1.111 Ludovicus vives con∣fessed before they clipped his tongue, they exhibit a like manner of devo∣tion to Saints, and their Images and Reliques, to that which the Heathen did to their gods and goddesses.

Fourthly, all worship is either civill or religious; to performe civill wor∣ship to Images, as if they were our concives, is ridiculous: to yeeld religi∣ous,

is impious. If by cultus duliae they mean civill complement, they must shew what familiarity or civill society the living have with the dead, and what courtesie their Images can returne backe againe. Indeed we reade of an Image of our Lady thatb 1.112 turned her backe parts to a Carthusian that came tardy to Mattens; but never of any that performed any complement before. No civill respect therefore is due to any Image, and much lesse religious: for Saintc 1.113 Austin teacheth expresly, that the Apostle forbiddeth any wor∣ship of religion to be given to a creature.

Lastly, the Jesuites and Schoolmen before alledged teach, that the Image of God, and of Christ, and of the Crosse; and all Papists teach, that the ele∣ments of bread and wine after consecration in the Sacrament, are to be wor∣shipped cultu latriae, or with divine worship. Therefore notwithstanding all their slips and evasions, the second Commandement taketh hold of them, and Gods fearfull judgement against Idolaters will seize on them also, if they avert them not by turning from dead Images to the living God.

I will cut off the thread of my discourse with Aristotle his sharpe censure of the Milesians,d 1.114 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Milesians are not fooles, yet they doe just the same things which fooles doe: even so though we forbeare to fasten the name of Heathenish Idolaters upon Papists; yet sure∣ly they doe the same things as they did.

First, the Heathen carried their gods of gold and silvere 1.115 upon their shoul∣ders; so doe the Papists beare out their Images and Reliques, inclosed in chasses of gold and silver, in their solemne procession on high dayes.

Secondly, the Heathen decked their Images, as if they were men and women, with apparrell (yet cannot these gods save themselves from rust and moth, though they bef 1.116 covered with purple raiment) and who knoweth not that Papists put costly apparrell on their Images? almost every Saint among them hath his holy day and working day suit.

Thirdly, the Heathen lighted candles before their Images,g 1.117 though the Image seeth not one of them: and doe not Papists set tapers before theirs?

Fourthly, the faces of the Heathen Idols were blacked withh 1.118 smoake: so are the Popish Images with the fume of the incense they burne to them.

Fifthly, the Heatheni 1.119 spake to their Idols as if they were able to under∣stand them: so doe the Papists to the wood of the Crosse; Ave lignum spes unica.

Sixthly, the Heathenish Priests beards and heads werek 1.120 shaven: and so are our Popish Priests crownes.

Seventhly, Baals Clergy (if I may so speake) was divided into Priests and Chemarims, so termed for the blacke attire they ware: so is the Po∣pish into Seminary Priests and Jesuites, birds of the same feather with the Chemarims.

Eighthly, the Heathen about thel 1.121 calends of February visited all their Temples with lights: a like ceremony the Papists use at Candlemasse.

Ninthly, at the beginning of the Spring the Heathen kept their Hilaria feasts, in which it was lawful to revel & riot in all kinds of disorder: in place whereof the Papists have brought in their Carnivals about the same time.

Tenthly, the Heathen commended every City and Village to the pro∣tection of some god or goddesse: Juno was Lady guardian of Carthage,

Venus of Cyprus, Diana of Ephesus, Pallas of Athens, &c. and have not the Papists likewise multiplyed their Saints according to the number of their Cities? and doe they not share the patronages of them betweene them? Doth not Venice fall to Saint Markes lot? Paris to Saint Geno∣viefe's? Spaine to Saint James's? France to Saint Dennises? Scotland to Saint Andrewes? Ireland to Saint Patrickes? England to Saint Georges?

Eleventhly, the Heathen assigned severall offices to severall gods, calling upon Ceres for corne, upon Bacchus for wine, upon Aesculapius for health, upon Mercurie for wealth, Apollo for wisedome, &c. In like manner the Papists addresse themselves to particular Saints upon particular and speciall occasions; to Saint Genoviefe for raine, to Saint Marc••an for faire wea∣ther, Saint Michael in battell, Saint Nicholas in a sea tempest, Saint Eustace in hunting, Saint Roch and Sebastian for remedies against the plague, Saint Raphel against catarres, Saint Apollonia against the tooth-ach, St. Anthony against inflammations, Saint Margaret for safe delivery in childe-birth, and to other Saints upon other occasions, as if God had granted a kind of Monopoly of the sev••rall commodities of this life to severall Saints.

Twelfthly, will you have yet more? Hercules hath left his club to Saint Christopher, Janus hath resigned up his keyes to Saint Peter, Lucina her of∣fice of midwife to Saint Margaret, the Muses their instruments of musicke to Cecilia, and Jupiter Hammon his hornes to Moses.

Sentio me jam de faece haurire, I now draw very low, the very lees and dregges of Popery, which whosoever sucketh, unlesse hee cast them up a∣gaine by repentance, is like to sup up the dregges of the viall of Gods wrath. And now (mee thinkes) I see the Sonne of man looke upon some of the re∣formed Churches with eyes sparkling like fire, and stamping with his brazen feet, to see these abominations of Jezebel winked at as they are in so many places. I meddle not here with any deliberation of State, fitter for the Councell Table than the Pulpit: but discover to every private Christian what his duty is, to refrain from the society of Idolaters; & I beseech them for the love of him, who hath espoused their soules to himselfe, and hath decked them with the richest jewels of his grace, and made them a joynter of his Kingdome, to beware that they be not enticed to spirituall fornicati∣on, to forbeare the company of all those who solicite them in this kind: nay farther, to detect such persons to authority, that they may learne not to blaspheme the truth of our Religion, nor seduce his Majesties subjects from their allegiance to the Prince, and conformity to his Lawes. Pliny writeth of certainem 1.122 Efts in Tyrinth, and Snakes in Syria, that doe no hurt to the natives, but sting strangers to death: it may bee some have the like conceit of our English Seminary Priests and Jesuites, who have done so great mischiefe beyond the Sea, that they have no power or will to hurt any here at home; and therefore dare more boldly converse with them, because their outward carriage is faire. But I beseech them to consider that the Panther hideth her ougly visage, which shee knoweth will terrifie the beasts from comming neere her, alluring them with the sweet smell of her body; but as soone as they come within her reach, shee maketh a prey of them. Therefore as you tender the salvation of your body and soule, your estate in this life, and the life to come, take heed how you play at

the hole of the Cockatrice, and familiarly converse with the great Whore, or any of her Minions, lest they draw you to naughtinesse and spirituall lewdnesse. Have no part with them that have no part in God, or have part with abominable Idols. If the good Bishop Saint Ambrose, being com∣manded by Valentinian the Emperour to deliver up a Church in his Dio∣cesse to the Arrians, gave this answer, That hee would first yeeld up his life: Prius est ut vitam mihi Imperator, quàm fidem adimat: shall wee give up our soules, which are the Temples of the living God, to Idolatrous wor∣ship? If Saint John the Evangelist would not stay in the bath with Cerin∣thus the Hereticke; shall we dare freely to partake with worser Heretickes in the pledges of salvation, and wash our soules with them in the royall bath of Christs bloud?o 1.123 Constantius the Emperour thought himselfe pollu∣ted, if he had but seen an Heathenish Altar; and Saint Ambrose proposeth it as a thing most absurd and intolerable, that a Christian should be present at the sacrifices of the Heathen. Our Saviour in this place, and Saintp 1.124 Paul in the first Epistle to the Corinthians, would not have Christians to eate any of those things that were sacrificed unto Idols: Nay, the Prophetq 1.125 David professeth, that he will not so much as name an Idol: Their offerings of bloud will I not offer, nor make mention of their names in my lips.

I end, and seale up my meditations upon these words spoken to an Angel, with the words spoken by anr 1.126 Angel: If any worship the Beast and his Image, and receive his marke in his forehead, or in his hand, the same shall drinke of the wine of the wrath of God, and he shall be tormented with fire and brimstone before the holy Angels & the Lamb: and the smoake of their torments shall a∣scend for ever & ever. And they shall have no rest neither day nor night, which worship the Beast and his Image, & whosoever receiveth the print of his name.

Gracious Lord, who gracest the Ministers of the Gospel with the title of Angels, make them in their knowledge and life angelicall: keep them not only from sinnes of omission and commission, but also from sinnes of permission; that all may see their works, and their love, and their service, and their faith, and their patience; their love of thee, and their service to thee, and their faith in thee, and their patience for thee, and their growth in all these gra∣ces, and that thou maist have nothing against them. And sith thou hast dis∣played the Romish Jezebel unto us by her three markes, of imposture, impu∣rity, and idolatry, breed in us all a greater loathing and detestation of her a∣bominations: preserve us by the sincere preaching of the Word, and powerfull operation of thy Spirit, that wee bee neither deceived by her imposture, to be∣leeve her false prophesies, neither defiled in our body by her impurity, to com∣mit fornication, nor in soule by her idolatry, to eate things sacrificed unto Idols.

Notes

• a 1.1

  Apoc. 22.
• b 1.2

  Lib. 17. c. 16. nat. hist. Arbo∣rem vidimus ••uxta Tiburtes Tulias omni genere pomorum onustam, alio ramo nucibus, alio baccis, aliunde vite, ficis, pyris, punicis, malorum{que} generibus.
• c 1.3

  Sen ep. 23. ad Lucil. Levium metallorum fructus in sum∣mo est, illa opu∣lentissima sunt quorum in al••o latet vena assi∣doè plenius re∣sponsura fodi∣enti.
• d 1.4

  E••. 40. Quid est aliud Scrip∣ture sacra n ••i quaedam episto∣la Omnipoten∣tis Dei ad crea∣turam suam.
• e 1.5

  Esay 52.7. & Rom. 10.15. How beautifull are the feet of them that preach the Go∣spel of peace?
• f 1.6

  Beda in A∣poc. Pedes sunt Christiani in fine seculi, qui similes erunt orichalcho, quod est aes per ignem & plura medica∣mina perdu∣ctum ad auri colorem, sic illi per acerbis∣simas persecu∣tiones exerce∣buntur, & per∣ducentur ad plenam chari∣tatis fulgorem.
• g 1.7

  Heb. 4 13.
• h 1.8

  Apoc. 2.23.
• h 1.9

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Virg Georg. 3. Flammantia lumina tor∣quens. & Aen. l. 7. De alecto flammea tor∣quet lumina.
• i 1.10

  Aristot. prob. sect. 31.
• k 1.11

  Eras. Adag.
• l 1.12

  Mat. 3.11.
• m 1.13

  In Apoc. c. 1. Dominus pur∣gatissimos ha∣bet pedes, om∣nem calcat im∣pietatem, om∣nem absumit haereticam pra∣vitatem, & vi∣tam impuram.
• n 1.14

  Mat. 7.23.
• o 1.15

  Sphinx Phi∣losophica. c. In bonorum copia malum quaero.
• p 1.16

  Psal. 84.7.
• q 1.17

  Psal. 92.14.
• r 1.18

  John 2.10.
• s 1.19

  Pro. 14.18. But the path of the just is a•• the shining light that shineth more and more untill the per∣••ect day.
• s 1.20

  John 15.2.
• t 1.21

  Phil. 3.13, 14.
• u 1.22

  2 Pet. 3.18.
• x 1.23

  Heb. 12.23.
• y 1.24

  Ep. ad ••ust. Apud Deum nihil tantum suave placet ni∣si quod habet in se aliquid mor∣dacis veritatis.
• z 1.25

  Cant. 1.5.
• a 1.26

  Orig. in Cant. hom. 1. Quaeri∣mus quomodo nigra & sine candore sit pul∣chra? poeniten∣tiam egit a pec∣catis, speciem ei largita est con∣versio, nigra est propter antiqua peccata, sed propter poeni∣tentiam habet aliquid quasi Aethiopici de∣coris.
• b 1.27

  Aug. confes. l. 9. c. 13.
• c 1.28

  Aug. l. 10. c. 28. Conten∣dunt laetitiae meae flendae cum laetandis moeroribus, & ex qua parte stet victoria nescio. hei mihi, Domine miserere mei. Contendunt moerores mei mali cum gaudiis bonis, & ex qua parte stet victoria nescio: hei mihi, Domine miserere mei. Ecce, vulnera mea non obscondo, medicus es, aeger sum; misericors es, miser sum.
• b 1.29

  Origen. in ep. ad Rom. c. 3. Quis vel super justitia ••uá glo∣riabitur, cum audiat Deum per Prophetam dicentem, quia omnis iustitia vestra sicut pan∣nus menstruatae
• c 1.30

  Greg. mor. l. 9. c. 11. Omnis humana iustitia injustitia esse convincitu••, si district•• judice∣tur.
• d 1.31

  Psal. 19.12.
• e 1.32

  Com. in Apoc.
• f 1.33

  Gen. 5.22.
• g 1.34

  Chrysost. in Gen. homil. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• h 1.35

  Ezek 24.16.
• i 1.36

  Mat. 12.14.
• k 1.37

  Acts 21 9.
• l 1.38

  Clem. strom. l. 3. p. 327. 'H 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.39

  Clem. strom. l. 7 p. 529. Arunt B. Pe∣trum cum vi∣disset uxorem suam duci ad mortem, no∣mine quoque compellâsse, ac dixisse, Heus tu, memento Domini.
• n 1.40

  2 Kin. 9 22.
• o 1.41

  Hieron. de nom. Heb.
• p 1.42

  2 Kin. 9.33. ad finem. They threw her downe, and some of her bloud was sprinkled on the wall, and on the horses, and he trod her under foot. & Ver. 37. The carkeis of Je∣zebel was as doung upon the face of the field.
• q 1.43

  Cyp. de hab. virg. Nonne metuis oro quae talis es, ne cum resurrecti∣onis dies vene∣rit, artif••x tu∣us te non re∣cognoscat? ad sua praemia & promissa veni∣entem exclu∣dat, & remo∣veat, increpans vigore censoris & judicis: opus hoc meum non est, nec haec imago nostra est, cutem fal∣so medicami∣ne polluisti, crinem adul∣tero colore mutásti, Deum videre non po∣teris, cùm ocu∣li tibi non sint quos Deus fe∣cit, sed quos Diabolus infe∣cit.
• r 1.44

  Jerom. ep. ad Furiam. Quid facit in facie Christianae purpurissa & cerussa? fo∣menta libidi∣num, impudi∣cae mentis in∣ditia? quo∣modo flere po¦test pro pecca∣tis suis, quae lachrymis cu∣tem nudat, & sulcos ducit in facie? quâ fi∣duciâ erigat ad Deum vultus, quos conditor non agnoscat?
• s 1.45

  Run. Com∣ment. in Aristot. Rhet. MS.
• * 1.46

  Manes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.47

  Plin. nat. hist. lib. 1. Inscrip∣tionis apud Graecos mira foelicitas favus, Cornucopia, ut vel lactis gallinacei sperare possis haustu••, Musae, Pandectae, in∣scriptiones propter quas vadimonium deseri possit, at cum intraveris dii deaeque quam nihil in medio in∣venies.
• u 1.48

  2 Cor. 11.14.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣fitabl••.
• 1 1.50

  A lover of his Father.
• 2 1.51

  A lover of his Mother.
• 3 1.52

  A lover of his Brother.
• x 1.53

  Eras. apoph. in Philip.
• y 1.54

  Apoc. 3.9.
• z 1.55

  Apoc. 3.1.
• * 1.56

  Apoc. 3.17.
• a 1.57

  1 Cor. 14.34.
• b 1.58

  1 John 2.19.
• c 1.59

  Cypr. de sim∣plic. Praelat. Triticum non rapit ventu••, nec arborem solidâ radice fundatam pro∣cella subvertit, inanes paleae tempestate ja∣ctantur, invali∣dae arbores tur∣binis incursione evertuntur.
• d 1.60

  Joh. 10.27, 28
• e 1.61

  Cic. tusc. 1. Boni in erto∣rem sicut aes Corinthium in aeruginem, & incidunt rariùs & facilius re∣vocantur.
• f 1.62

  Gen. 8.7.
• g 1.63

  Cypr. adver. N••vit. Prosp l. de prom. c. 7.
• h 1.64

  Lyra in Apoc. c. 2. Fornicatio est quadruplex, in ••nimo, simu∣lierem concu∣pisc••s, in actu, in cultu Idolo∣rum, in amore terrenorum.
• i 1.65

  Cypr. de hab. virg. Prius vi∣du••s quam nuptas, non mariti, sed Christi adulte∣ras.
• k 1.66

  1 Cor. 10.20.
• l 1.67

  Acts 15.20.
• m 1.68

  2 Cor. 6.14.
• n 1.69

  Expedit fal∣li••n religione civitates.
• o 1.70

  1 Pet. 4.3. Greg. de Val. de cult. ••mag. Quid attinebat ita det••rminatè cultus simula∣crorum illici∣tos notar••, si omnino nullos simula••hrorum cultus licitos esse censuisset?
• * 1.71

  Imposture.
• * 1.72

  L. 4. c. 15. D••odecima nota est lumen propheticum.
• * 1.73

  Impurity.
• q 1.74

  Distinct. 34. Qui non habet uxorem loco illius concubi∣nam debet ha∣bere.
• * 1.75

  Vid. Wess••l Groni••g. de in∣dulgent.
• r 1.76

  L. method. concord. Ne admittantur sacra concubi∣nariorum, quos Deus magis o∣dit qu••m mani∣festarios ince∣stus.
• s 1.77

  L. centum gra∣vam. Gervam. Episcopi, & eo∣rum Officiales, non tantum sacerdotum to∣lerant concubi∣natum, dum∣modo certa per∣solvatur pecu∣nia, sed & Sa∣cerdotes conti∣nentes, & qui abs{que} concubi∣natu degunt, concubinatus censum persol∣vere cogunt.
• t 1.78

  Panor. extra de consang. & affin. Ideo ho∣die ex simplici fornicatione clericus non deponitur.
• u 1.79

  Concil. Tol. Potest admitti ad communio∣nem qui concu∣binam habet, modo non sit uxoratus.
• * 1.80

  Espenc. com. in Tit. c. 1.
• x 1.81

  Greg. extrav. de jud. c. 4. De adulterio, & aliis minoribus cri∣minibus, potest Episcopus cum Clericis post poenitentiam dispensare.
• y 1.82

  Lactan. divin. instit. l. 2. Ado∣rant insensibi∣lia, quisentiunt; irrationabilia, qui sapiunt; ex∣anima qui vi∣vunt; terrena, qui oriuntur è coelo.
• z 1.83

  Reynold. l. 2. de Idol. Rom. eccl. c. 3. & 9. probat. ex Rom. 1.13. & 2.12. Jude 17. & Acts 7 41. & Psal. 115.5, 6, 7, 8. & Aug. l. 1. de Trin. c. 6. & Tertul. de Idol. c. 1. & Cypr. de exhort. martyr. c. 2. & Lactan. divin. instit. l. 1. c. 19. & Nazi∣anz. orat. in Christ. nat. & Aquin. in ep. ad Eph. c. 5.
• a 1.84

  Alens. 3. p. q. 39. art. ult.
• b 1.85

  Aquin. p. 3. q. 25. art. 7.
• c 1.86

  Cajetan in Thom.
• d 1.87

  Bonavent.
• e 1.88

  Marsil.
• f 1.89

  Al∣main.
• g 1.90

  Car∣thus.
• h 1.91

  Capre∣ol. in 3. sent. distinc. 9.
• i 1.92

  Henric. quod∣lib. 10. q. 6. Idem honor debetur Imagini & ex∣emplari.
• k 1.93

  Suarez. in p. 3. Thom. Tom. 1. disput. 54. sec. 4, 5.
• l 1.94

  Aug. l. 3. c. 32. de Civit. Dei. Templa sacra, Sacerdotes & quicquid ad latriam pertinet.
• m 1.95

  Vega in Ap••c. 12. sec. 2. Constituta est super omnem creaturam, & quaecun{que} Jesu curvat genu, matri quoque pro∣nus supplicat; & filii gloriam cum matre non tam communem judico quam eandem.
• n 1.96

  Exposit. super Can. Mis.
• o 1.97

  Edw. Sanas his relation of Religion.
• o 1.98

  Conc. 12.
• p 1.99

  Cap. 49. As∣serimus cum sententià com∣muniore & in scholis magis tritâ, Crucem colendam esse latria, id est, cultu divino.
• q 1.100

  Exod. 32.5.
• r 1.101

  Hos. 2.16.
• s 1.102

  Joseph. antiq. Jud. Jeroboam instituit ut in vitulis Deus coleretur.
• t 1.103

  Lact. divin. institut. l. 2. c. 2. Non simula∣cra colimus, sed eos ad quo∣rum imaginem sunt facta.
• u 1.104

  Tyr. ser. 38. Dicunt se maximum De∣um in simula∣cris colere.
• * 1.105

  Clem. constit. Apostol. lib. 1. cap. 6, 7. Aiunt, nos ad hono∣rem invisibilis Dei, visibil••s Imagines ado∣ramus.
• x 1.106

  Lib. 2. de I∣mag. Sanc. c. 21. Imagines Christi & Sanctorum venerandae sunt, non so∣lum per acci∣dens & impro∣priè, sed etiam per se & pro∣priè, ita ut ip∣sae terminent venerationem, ut in se consi∣derantur, & non solùm ut vicem gerunt exemplaris.
• y 1.107

  Exod. 20.4.
• z 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sculp∣tile.
• a 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sculp∣sit, dolavit, Buxtorf. Epit. rad.
• * 1.110

  Mat. 4.10. Rom. 12.11. Vid. Humfri∣dum in vit. Juel.
• a 1.111

  Comment. in lib. Aug. de 〈◊〉〈◊〉. Dei.
• b 1.112

  Doctor An∣drewes resp. ad apol. Bellar. Obvertit ei posteriora.
• c 1.113

  Lib. 14. cont. Faus. Mani∣che.
• d 1.114

  Aristot. po∣litic.
• e 1.115

  Baruch 6.4.
• f 1.116

  Ver. 11.
• g 1.117

  Ver. 19.
• h 1.118

  Ver. 21.
• i 1.119

  Ver. 41.
• k 1.120

  Ver. 31.
• l 1.121

  Polid. virg. de invent. re∣rum. l. 1. c. 5.
• m 1.122

  Plin. nat. hist. l. 8 c. 15. Indiginis in∣noxii, peregri∣nos interi∣munt.
• o 1.123

  Ambros. ep. 37. Pollui se putabat, si A∣ram vidisset: ferend••mve est, ut Gentilis sacrificet Chri∣stianus inter∣sit?
• p 1.124

  1 Cor. 10.
• q 1.125

  Psal. 16.4.
• r 1.126

  Apoc. 14.9.