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.

OLD AND NEW IDOLATRY PARALLELED. THE LVIII. SERMON.

1 KINGS 18.21.

If the Lord be God, follow him; but if Baal, then follow him.

Right Honourable, &c.

THe summe and substance of the speech made by the Prophet Elijah before King Ahab, the Nobles and Commons of Israel assembled on Mount Carmel, is a quicke and sprightly reproofe of wavering unsettled∣nesse, fearfull lukewarmnesse, and temporizing hypocri∣sie in matter of Religion, which we are stedfastly to re∣solve upon, openly to professe, and zealously to maintain even with striving unto bloud, which is gloriously dyed by death for the truth with the tincture of Martyrdome. How long halt yee between two opini∣ons? &c. This reprehensory exhortation, or exhortatory reprehension was occasioned by the mammering in which the people were at this time: the causes whereof I lately enquired into, to the end that as the fall of the Jewes became the rise of the Gentiles; so the halting of the Israelites between the right way and the wrong, might prove our speedy running in the race of godlinesse to the goale of perfection, for the price of the high calling of God in Christ Jesus. The cause which I then declared unto you of their halting between two opinions was this: Ahab (instigated especially by his wife Jezebel, partly by his example, but much more by furiously brandi∣shing before them the sword reking with the hot bloud of the slaughtered Prophets and servants of the true God) drove them to Baals groves, where

they prostrated themselves before that abominable Idoll, and offered the flames of their Holocausts to the bright beames of the Sunne. This their bowing to Baal, and burning incense to the host of Heaven, so incensed the God of Heaven, that he barred up the windowes of Heaven, and punished their not thirsting after the water of life, with such a drouth, that not men only and beasts, but the earth also every where chopped & gasped for some moisture to refresh her dried bowels, which for the space of wel-nigh three yeers had no other irrigation than the effusion of Saints bloud. The people thus miserably perplexed, as being persecuted on the one side by the Prince, and plagued on the other side by God himselfe, in the end faint, and yeeld to the worship both of God & Baal. The crafty Serpent of Paradise resembleth the Serpent called Amphisbaena, which hath two heads, & mo∣veth contrary wayes at the same time. For when hee could not make them hot in Idolatry by feare, he cooleth them in the service of God, and bring∣eth them to a luke-warme temper in the true Religion. At this the Prophet Elijah is exceedingly moved, and put out of all patience: his fiery spirit carrieth him first to Ahab, whom he thus charmeth; It is not I, but thou and thy fathers house that have troubled Israel, because yee have followed Baa∣lim: after up to Mount Carmel, where meeting with a Parliament of all Israel, hee thus abruptly and boldly setteth upon them: How long halt yee between two opinions? Every word hath his spirit and accent: How long? and halt ye? and between two opinions? It is a foule imperfection to halt, and yet more shamefull long to halt, most of all between two waies, and misse them both. To be inconstant in civill affaires, which are in their own nature inconstant, is weaknesse: but in Religion, which is alwayes constant and one and the selfe same, to be unsettled, is (as I proved to you heretofore) the greatest folly in the world. For he who is not assured of one Religion, is sure to be saved by none. Yet as massie bodies have some quaverings and trepidations before they fixe and settle themselves, so the most resolved and established Christian hath a time before hee rest unmoveable in the foundations of the true Religion; but he is not long in this motion of trepi∣dation, he is not altogether liable to this reproofe of Elijah, How long halt yee between two opinions? Halting between two opinions may be (as I then ex∣emplified unto you) two maner of waies, either by limping in a middle way betwixt both, or by often crossing waies, and going sometimes in one way, sometimes in another.

Against these two strong holds of Sathan the Prophet Elijah setteth a dilemma, as it were an iron ramme with two hornes; with the one hee bat∣tereth down the one, and with the other the other. If the Lord be God, then are ye not to stay or halt as ye do between two religions, but speedily and resolutely to follow him, and embrace his true worship; but if yee can har∣bour such a thought, as that Baal should be God, then go after him. Either Jehovah is God, or Baal is he, as ye all agree; whether of the two be, it is certaine neither of them liketh of halting followers. If God be the Sove∣raigne of the whole world, why bow ye the knee to Baal? if Baal be hee, why make yee supplications to God? why enquire yee of his Prophets? What Lord soever be God, he is to be followed: if the Lord be he, follow him; but if Baal, then follow him.

I hold it needlesse to make any curious enquiry into the names or rites of this Idoll; that which way suffice for the understanding of this and o∣ther Texts of Scripture, I find that Baal was the abomination of the Sido∣nians, a people of Phoenicia, who (asa 1.1 Sanchoniacho an ancient writer of that country, and Herodian a later Romane Historian affirme) worship∣ped the Sunne, invocating him Beel, or Baal-Samen, that is in their lan∣guage, Lord of Heaven. Though this Idoll were but one, yet in regard of the divers Images set up to it in divers places, we reade of Baalim, & Baal-Peor, and Baal-Zebub; just (saith Ribera the Jesuit) as the Blessed Vir∣gin, though she be but one, yet she is called by divers names, taken from the places where her Images are erected, as namely, she is called sometimes Lady of Loretto, sometimes of Monte serato, sometimes of Hayles.

But before I come to parallel the Papists and the Baalites, give us leave, rightb 1.2 Honourable, who are Embassadors for Christ, to endeavour to imi∣tate that vertue which is most eminent in men of your place, I meane cou∣rage and liberty, to deliver what wee have in commission from our Lord and Master. Yee will say, what need this preface? what doth this Text concerne any here? though it be set upon the tenter hookes never so long, it cannot reach to any Christian congregation. It were ignorance and im∣pudency to affirme, that any who have given their names to Christ halt be∣tween God and Baal, or offer incense to the Sunne. I hope I may excuse all here present from the sin of the Baalites, & I would I could also all others, who professe themselves Christians; but that I cannot doe, so long as the whoredomes of the Romish Jezebel are as evident as the Sunne-beames, which the Baalites worshipped. I find not in Scripture Idolaters branded chiefly because they were Baalites, but Baalites because they were Idola∣ters. If then any who beare the name of Christians may bee justly charged with idolatry, they fall under the sharp edge of this reproofe in my Text, as also do all those who are not yet resolved which Religion to stick unto, the Romish or the Reformed. Now before we lay Idolatry to the charge of the Romish Church, it will be requisite to distinguish of a double kind of Idolatry or Superstition.

1. When religious worship is given to a false god, which is forbidden in the first precept of the Decalogue.

2. When a false or irreligious worship is given to the true God, which is forbidden in the second Commandement.

With Idolatry in the first sense we charge them not; for they receiving with us the Apostles Creed, worship one God in Trinity with us: but from Idolatry in the second acception they can never cleere themselves, but by changing their tenets, and reforming their practice. For every will-wor∣ship, or worship devised by man against or besides Gods commandement, is a false worship: and what is Popery almost else but an addition of humane traditions to Gods commandements & his pure worship? What is their of∣fering of Christ in the Masse for a propitiatory sacrifice for the living and the dead? their elevation of the host? their carrying it in solemne Proces∣sion? their dedicating a feast to it, called Corpus Christi day? What are their benedictions of oyle, salt, and spittle, christening of Bells and Gal∣lies? What are their invocation of Saints, Dirges, and Requiems for the

dead? going in pilgrimages to the Images and Reliques of Saints and Mar∣tyrs, but religious, or rather irreligious rites brought in by the Church without any command or warrant from Gods Word? Secondly, other learned Divines distinguish Idolatry into

• 1. Crassam, a grosse or palpable kind of Idolatry, when the creature it selfe is worshipped in or for it selfe.
• 2. Subtilem, a subtle and more cunning kind of Idolatry, when the creature is denied to bee worshipped, but God in, by, and through it.

For as the same wooll may be spunne with a courser or with a finer thread, so the same sinne specie may bee committed after a grosser or more subtle manner. As for example: hee may be said to commit grosse murder, who cuts a mans throat, or chops off his head, or runneth him through the heart, and not he who poysoneth his broth, or his gloves, or his spurres, or his saddle; and yet the latter is as guilty of murder before God as the former. In like manner, hee who defileth corporally the body of his neighbours wife, may be said to commit grosse adultery, yet hee is not free from that foule crime, who lusteth after a woman in his heart, though he commit not the foule act; so wee may say, that hee who robbeth a man upon the high∣way, or cutteth his purse in a throng, committeth grosse theft; yet cer∣tainly he that cheateth or couzeneth a man of his mony, is as well a breaker of the eighth commandement as the former: The same we are to conceive concerning Idolatry forbidden in the second commandement. For whether it be crassa or subtilis, a worship of the creature it selfe, or a pretended wor∣ship of God in or by the creature, it is odious and abominable in the sight of God. For the people that worshipped the golden Calfe made by Aaron, and the ten Tribes which worshipped the Calves set up by Jeroboam, wor∣shipped the true God in and by those Images. For Aaron, when hee saw the golden Calfe, built an Altar before it, & made a Proclamation, To mor∣row is a feast Jehovae, to the Lord. And Jeroboam (as Josephus testifieth) appointed not that the Calves that hee set up in Dan and Bethel should be adored as gods, sed ut in Vitulis Deus coleretur; but that God should bee worshipped in and by those Calves. Nay the Baalites, who were esteemed grosser Idolaters than the other, had this plea for themselves, that under the name of Baal-Samen, the Lord of Heaven, they worshipped the true God, as may be more than probably gathered out of the words of God by the Prophetc 1.3 Hosea, And it shall bee in that day (saith the Lord) that thou shalt call mee Ishi, my husband, and shalt call mee no more Baal: for I will take away the names of Baalim out of her mouth, and they shall bee no more remem∣bred by their name. Yet the Scripture stileth these Idolaters:d 1.4 Neither bee yee idolaters, as were some of them, as it is written, The people sate downe to eate and drinke, and rose up to play. And God proceedeth against them, as if they were grosse Idolaters: for Moses tooke thee 1.5 Calfe which they had made, and burnt it in the fire, and grownd it to powder, and strawed i•• upon the water, and made the children of Israel drinke of it. And he said to the sons of Levi, Thus saith the Lord God of Israel, Put every man his sword by his side,

and goe in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. Nei∣ther did the ten Tribes after, or the Baalites escape better: for the Kings of Israel were plagued for their Idolatry, and all the people led into capti∣vity. And for the Baalites, they were slaine with a sword, and the Temple of Baal made a Jakes.

Here I would not bee mistaken, as if I put no difference between an Heathen and a Papist, an Hereticke and an Infidell. For although the Papists in their transcendent charity exclude Protestants out of all pos∣sibility of salvation,* 1.6 deny them to have any Church, any faith, any hope of salvation, any interest in Christ, any part in God; yet wee have learned from the Apostle to render to no man evill for evill, nor rebuke for rebuke, nor slander for slander: wee deny them not to have a Church, though very corrupt and unsound; wee doubt not but through Gods mercy many thousands of our fore-fathers, who lived and dyed in the communion of their Church, and according to that measure of knowledge which was revealed unto them out of holy Scripture in the mysteries of salvation, led a godly and inno∣cent life, not holding any errour against their conscience, nor allow∣ing themselves in any knowne sinne, continually asking pardon for their negligences and ignorances of God, through Christs merits, might bee saved, though not as Papists, that is, not by their Popish addi∣tions and superstitions, but as Protestants, that is, by those common grounds of Christianity which they hold with us. All that I intend to shew herein is, that in some practices of theirs, they may bee rightly compared to the Heathen: as when the Apostle saith, that he that provideth not for his owne family is worse than an Infidell, his meaning is not, that every Christian that is a carelesse housholder, is simply in worse state than a Heathen; but onely by way of aggrava∣tion of that sinne, hee teacheth all unthrifts that in that particular they are more culpable than Heathen: In like manner my meaning is not to put Papists and Heathen in the same state and ranke, as if there were not more hope of a Papist than a Painims salvation; but to breed a greater loathing and detestation of Popish idolatry and superstition, by paralleling Baalites and other Heathens together, I will make it evidently appeare, that some particular practices of the Romane Church are no better than Heathenish.* 1.7 Of this mind were they who laid the first stones of the happy reformation in England. Our Image main∣tainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their Images, as the Gen∣tiles did use before their Idols: and that therefore they commit ido∣latry as well inwardly as outwardly, as did the wicked Gentile Ido∣laters.

If any reply, that these Homilies were but Sermons of private men tran∣sported with zeale, and carry not with them the authority of the whole Church of England: I answer, that as those Verses of Poets alledged by the Apostle were made part of the Canonicall Scripture by being inser∣ted into his inspired Epistles; so the Homilies, which are mentioned by

name in the 35. Article, and commended as containing godly andg 1.8 whole∣some doctrine, and necessary for the times, are made part of the Articles of Religion which are established by authority of the whole Convocation, and ratified and confirmed by the royall assent. Were not this the ex∣presse judgement of the Church of England, (whose authority ought to stop the mouth of all that professe themselves to be her children, from any way blaunching the idolatrous practices of the Romane Church) yet were not the fore-heads of our Image-worshippers made of as hard metall as their Images, they would blush to say as they doe, that the testimonies which wee alledge out of Scriptures and Fathers make against Idols, and not against Image-worship. For the words are,h 1.9 Yee shall make no Idoll or graven Images, nor reare up any standing Image, nor set up any Image of stone, to bow downe to it. The words are,i 1.10 Thou shalt not make to thy selfe any Pesel, that is, any thing carved or graven: And if there may seem any mist in this generall word to any, the words following cleerly dispell it, Nor the likenesse of any thing that is in heaven above, nor in the earth beneath, nor in the waters under the earth. The third Text is thus rendered in their own vulgar Latine:k 1.11 Take therefore good heed to your soules; for yee saw no man∣ner of similitude in the day which the Lord spake unto you in Horeb out of the midst of the fire, lest peradventure being deceived,* 1.12 ye make you a graven I∣mage, the similitude of any figure, the likenesse of male or female, the likenesse of any beast that is on the earth, the likenesse of any winged fowle that flyeth in the aire, the likenesse of any thing that creepeth on the ground, the likenesse of any fish that is in the waters beneath the earth. Neither is our allegation out of the Prophet Esay lesse poignant than the former: To whom willm 1.13 ye liken God? or what likenesse will yee compare unto him? The workman mel∣teth a graven Image, and the goldsmith spreadeth it over with gold, and ca∣steth silver chaines. Hee that is so impoverished that hee hath no oblation, chooseth a tree that will not rot; hee seeketh unto him a cunning workman, to prepare a graven Image, &c. As tor the words Imago and Idolum, if wee respect the originall, they are all one: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fying the shape or species of any thing: and therefore not onely Aristotle calleth the shapes of things, which are received into our senses, the idols of the senses, but Cardinalln 1.14 Cajetan also the images of the Angels in the Arke, Idola Cherubinorum. If wee regard the most common use of the words, they differ as mulier and scortum, that is, a woman and a strumpet. For as a woman abused or defiled by corporall fornication, is called a strumpet; so all such Images as are abused to spirituall fornication are cal∣led Idols. Thus Sainto 1.15 Isidore defineth an Idoll: An Idoll is an Image con∣secrated in an humane shape. And at the first all Idols were such, but after men fell into grosser idolatry, and turned the glory of God not only into the similitude of ap 1.16 corruptible man, but also of beasts, and fowles, and creeping things. The difference which Cardinall Bellarmine maketh between an Image and an Idoll (viz.) that an Idoll is the representation of that which hath no existence in nature; but an Image the likenesse of something really existent, is false, and repugnant to Scripture. For the Cherubims in the A••ke were Images, yet never was there any thing in nature existent in such a forme as they were expressed, viz. in the face of a childe with six wings.

And no man doubteth, but that the Image which Aaron made, the Nehu∣stan which Hezekiah brake downe, Bell and the Dragon, Rempham, Baal, and Dagon were Idols, and the worshippers of them Idolaters: yet were these figures the representations of things existent in nature, viz. of a King, a Beast, a Serpent, a Starre, the Sunne, and a Fish: and therefore what arguments the ancient Fathers, Origen, Arnobius, Lactantius, and Minu∣tius Felix use against the Heathenish Idols, will serve as strong weapons to knocke downe and batter in pieces all Popish Images. What aq 1.17 madnesse is it (saith Lactantius) either to make that which they ought to feare, or to feare that which themselves have made? If yee worship the Images for themselves, yee are more senslesse and blockish than they: for they if they had life and sense as ye have, would not suffer you to worship them, but themselves would fall downe and worship you their makers. But if, as some will colour the matter, yee worship not the Image but God by the Image, why then lift yee not up your eyes to heaven, where yee know God sitteth in his majesty? why cast yee them downe? why in offering up your prayers to him turne yee to a carved stone or painted post? The use of an Image is, to pre∣serve the memory of those that are dead or absent: therefore sith God is al∣waies alive and present with us, his image is alwaies superfluous. And in our devotion to turne to it is all one, as if a man in the presence of his friend, or a servant in the presence of his master, having a message to deliver to him-should turne from him and tell a tale to his picture. And is it not a strange thing that sottish men should performe such a deale of respect and ceremony to the image? bow downe before it, bring presents, and burne incense to it, and yet all this while make no reckoning at all of the goldsmith, whose creature it is? Questionlesse there can bee nor 1.18 visible or bodily image made to re∣semble the nature of the invisible God: but if wee will draw a picture of him, it must be in thes 1.19 table of our hearts, by expressing his divine vertues and attributes.t 1.20 Is not man himselfe made after Gods image? what an incon∣gruity then were it for man to thinke of making or dedicating any other image to God, who is it himselfe? What abjectnesse and basenesse is it for him who beareth the image of the living God, to cast himselfe downe before, and adore the images of dead men and women? We reade of a bar∣barous and savage act of a cruell tyrant, who bound living men to dead car∣kasses, till the one corrupted the other, and both rotted together. Is not the cruelty of those Heathen Emperours as barbarous, who perforce cou∣ple the living images of God, the soules of men to dead images, to corrupt them thereby? Which of these battell-axes is not as serviceable altoge∣ther to knocke downe Popish Images, as to maule and deface Heathe∣nish Idols?

And this may suffice for the paralleling of Baalites and Papists in generall, as they are Idolaters: let us now compare them in speciall.

1. As the Papists plead for themselves, that they worship not Idols, that is, the representation of things feigned, and devised by man, but ima∣ges of things truly existent; so the Baalites might varnish over their idola∣try, saying, that the image they worshipped was not of any feigned deity, but of that which all men and women saw, which was not only visible, but also most glorious, to wit, the Sunne.

2. As the Baalites stood upon the multitude of Baals worshippers and ministers: For to one Priest or Prophet of God that durst shew his head, they had above foure hundred that followed the Court, and had their table there, (& albeit indeed there were more than seven thousand in Israel that never bowed the knee to Baal: yet these played least in sight, and there were more than seventy times seven thousand in all Israel, that for ought ap∣peares, either willingly or by constraint bowed to him) in like manner the Papists at this day brag of nothing so much, as of the multitude of their professours, and paucitie or latencie of those, especially in former ages, that professed the reformed religion, or impugned the Roman faith.

3. As the priests of Baal called him Baal Samen, King or Lord of hea∣ven, so doe the superstitious Papists call the blessed Virgin the Queene of heaven.

4. As the Baalites erected divers images to Baal, which received names from the places where they stood, as Bal Peor, Baal Zephon, Baal Tamar; so have the Papists erected divers images to our Lady, which they in like manner denominate from the cities where they are set up, as the Lady of Loretto, the Lady of Sichem, the Lady of Mount Seratto, the Lady of Hailes, Nostre Dame de Paris, de Rouen, &c.

5. As the servitours of Baal were distinguished into ordinary Priests and Chemarims, who were a peculiar order differing from the rest by their blacke habit: so the Romish Clergie is evidently divided into ordinary Priests, and Monks, and Jesuites, whose coat is of the same colour with Baals Chemarims.

6. As the Priests of Baal used vaine repetitions of the name of their God in their prayers, crying, O Baal heare us, Baal heare us, &c. so doe Pa∣pists in their Jesus and Ladies Psalters much more often repeat the name of Jesus and our Lady, and, which I never read of the Baa∣lites, they put a kind of religion in the number. For yee shall reade in the Churches as yee passe by, many hundred, nay thousand yeeres of pardons liberally offered to all that devoutly say over so many Pater nosters or Ave Maries before such an Altar or Picture.

7. As the Priests of Baal used many strange gestures at their Altars, mentioned ver. 26. so doe these at theirs, and some more ridiculous than those of the Baalites.

8. As the Priests of Baal cut themselves with knives and launcers till the bloud gushed out in great abundance, so these at their solemne proces∣sions whip themselves till they are all bloudy.

These things being so, is it possible that there should be any that have given their names to Christ, and partake with us in the mysteries of salvation, and seed at our Lords board, should yet bow the knee to the Romish Baal, and so fall within the stroake of Elijahs reproofe,

How long halt yee between two opinions? Should wee not much wrong our reformed Church, to surmise there should be any of her members subject to the infirmity, or rather deformity of the Israelites here taxed by the Prophet? Had they no meanes this sixty yeeres to strengthen the sinewes of their faith, and cure their halting? Are there any that follow Baalim, or, to speake more properly, insist in the steps of Balaam, and for the wages of unrighteousnesse will as much as in them lyeth curse those whom God hath blessed? Are there any that lispe in the language of Canaan, and speake plaine in the language of Ashdod? frame and maintaine such opinions and tenets, as like the ancient Tragedian Buskin (which served indifferently for either foot, left as well as right) so these, as passable in Rome as Geneva? If there be any such, I need not apply to them this reprehension of my Prophet, How long halt yee between two opini∣ons? The dumbe beast, and used to the yoke, hath long agoe reproved the mad∣nesse of such Prophets. But I would that this larum of Elijah still rung in the eare of some of our great Statists,* 1.21 who in the height of their policy over∣reach their Religion, and keep it so in awe, that it shall not quatch against any of their projects for the raising their fortunes, or put them to any trou∣ble, danger, or inconvenience. For as the Heliotropium turneth alwayes to the Sunne, so they their opinions and practice in matter of Religion to the prevalent faction in State. As the cunning Artizan in Macrobius, about the time of the civill warre between Anthony and Augustus Caesar, had two Crowes, and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperour Anthony: and the other, Salve Auguste Imperator, All haile my Liege Augustus; and thereby how∣soever the world went, he had a bird for the Conquerour: so these, if the reformed Religion prevaile, their birds note is, Ave Christe, spes unica: but if Popery be like to get the upper hand, they have a bird then that can sing, Ave Maria. Strange it is ••hat in the cleare light of the Gospel wee should see so many Batts flying, which a man cannot tell what to make of, whether birds or mice. They are Zoophytes, plant-animals, like the won∣derfull sheep in Muscovie, Epicens, amphibia animalia, creatures that some∣times live in the water, and sometimes on the land, monsters bred of un∣lawfull conjunctions, which should not see light. If the image of this vice be so horrid and odious in nature, what shall wee judge of the vice it selfe in religion? I am sure God can better away with any sort of sinners than these: for these he threatneth to spew out of his mouth.

To close up all. My Beloved, as yee tender the salvation of body and soule, take heed of this Laodicean temper in religion; if ye ever looke to be saved by your religion, yee must save and preserve it entire and unmixed. Take heed how ye familiarly converse with the Priests and Chemarims of Baal, lest they draw you away from the living God to dumb & dead Idols. By no meanes bee brought to bow the knee to Baal, or give any shew or countenance to idolatrous worship: for God is a jealous God, and will not give any part of his glory to graven Images.

Now the Lord, who of his infinite mercy hath vouchsafed unto us the liberty of the Gospel, and free preaching of his Word, give a speciall blessing to that portion which hath been delivered to us at this present; plant hee the true Religion in our

hearts, and daily water it both by hearing and reading his Word, and meditating thereupon, that it may bring forth plentifull fruit of righte∣ousnesse in us all; strengthen he the sinewes of our faith, that we never halt between two opinions; enflame he our zeale, that we be never cold or lukewarme in the truth: but in our understanding being rightly enfor∣med and fully resolved of the orthodoxe faith, we may in the whole course of our life be conformed to it, reformed by it, zealous for it, and constant in it to death, and so receive the crowne of life through Jesus Christ. Cui cum Patre, & Spiritu sancto, &c.

Amen.

Notes

• a 1.1

  Ex Rainold. de Rom. Eccles. Idolatr. l. 2.
• b 1.2

  The Lord Wotton extra∣ordinary Em∣bassador, and the Lieger Sir Thomas Edmonds.
• c 1.3

  Hos. 2.16.
• d 1.4

  1. Cor. 10.7.
• e 1.5

  Exod. 32.20.27.
• * 1.6

  See Wright his motives, That Protestants have no faith, no God, no re∣ligion.

  Fisher his Treat. Out of the Romish Church no sal∣vation.

  Bellar. apol. 8. Jacobus quia Catholicus non est, Chri∣stianus non est.

  W.B. his dis∣course entitu∣led the Non entitie of Pro∣testants religi∣on.
• * 1.7

  See Hom. a∣gainst the perill of Idolatry, p. 3.
• g 1.8

  His Maje∣sties declarati∣on: We doe therefore rati∣fie and confrme the said Arti∣cles, which doe containe the doctrine of the Church of E••g∣land, requiring all our loving subjects to con∣tinue in the uniforme pro∣fession thereof, and prohibi∣ting the least difference from the said Arti∣cles.
• h 1.9

  Levit. 26.1.
• i 1.10

  Exod. 20 4.
• k 1.11

  Deut. 4.15, 16, 17.
• * 1.12

  Custodite sollicit•• ani∣mas vestras, non vidistis aliquam simi∣litudinem in die quâ Domi∣nus vobis lo∣cutus est in Horeb in me∣dio igne, ne fortè faciatis vobis sculp∣tam imagi∣nem, vel simi∣litudinem mas∣culi vel foemi∣nae.
• m 1.13

  Esay 40.18, 19, 20.
• n 1.14

  Com. in c. 20. Exod.
• o 1.15

  Lib. 8. de orig. c. 11. Ido∣lum est simu∣lachrum, quod humanâ effi∣gie est conse∣cra••um.
• p 1.16

  Rom. 1.23, 24.
• q 1.17

  Divin instit. l. 2. c. 2. Quae igitur amentia est aut ea fin∣gere quae ipsi postmodum timeant, aut timere quae finxerint? Non ipsos in∣quiunt time∣mus, sed cos ad quorum imaginem sunt facta, & quo∣rum nomini∣bus consecrata sunt: nempè, ideò timetis quod eos esse in coelo arbi∣tramini. Neque enim si dii sunt, aliter fieri potest: cur igitur ocu∣los in coelum non tollitis? cur ad parie∣tes, & ligna, & lapides potiùs quàm illò spe∣ctatis ubi eos esse creditis? Hominis ima∣go tum neces∣saria videtur cùm procul abest, superva∣••u•• futura cùm praes••o adest: Dei autem cu∣jus spiritus ac numen ubique d••••••••sum a••esse nunquam po∣••••st, semper ••••qu••mago supervacan••a est.
• r 1.18

  Orig lil 8 cont. Celsum. Simulachra Deo dicanda non sunt fabrorum opera, &c.
• s 1.19

  Minutius Felix in dial. Deus in nostro dedicandus est pectore, quod simulachrum Deo fingam, cùm fi recté existimes, sit Dei homo ipse simulachrum?
• t 1.20

  Lactant. loc. supr. cit. Simulachrum Dei non est illud quod digitis hominis é lapide aut aer•• ••l••••••e materiâ fabricatur, sed ipse homo, quoniam & sentit, & movetur, & multas magnasque actio∣ne•• habet. Recté Seneca in moral. Simulachra deorum venerantur, illis supplicant, illis per totum assident di••m, 〈◊〉〈◊〉 ••stant, illis stipem jaciunt, victimas cedunt, & cùm haec tantoperé suspiciunt, fabros qui illa fe∣ce•••• contemnunt.
• * 1.21

  About this time Doctor Carier, who came over Chaplaine with the Lord Wot∣ton, preached a scandalous Sermon in Pa∣ris at Luxen∣burg house, and not long after reconciled him∣selfe to the Ro∣mish Church, and miscarry∣ing first in his religion, & af∣ter in his hope of great prefer∣ments by the Cardinall Pe∣rons meanes, in great dis∣content ended his wretched dayes.