Coin. 2. Againft Imager. Clap . .oi dumb Images, therefore dumb Images becamc their Pattors. And thus much for the four occafions of introducing Images. This Commandment was dividedin the beginning into r. A Charge, z, and a Pe, natty. The charge was two fold, r. Nonfades, thou (haltnot make. The manner muff beof Gods prefcribing. z. Nonaaorabis, Thou fhalt not worn-lip. Thats our behaviour. In the firtt, there is a reftraint, as well of the Exemplum, or Sampler, in thefe words, fculptile or Imago ; as of the Exemplar, thePattern in thefe words, In things above, in the earth beneath, or in the waters, &e. 1. The Example was of two forts. r. Either particular, and at that time molt ufual, as Sculptsle, a graven Image,and yet fo, as whatfoever elfe is of the fame kinde, whetherfufle, duettle, or conflaile, there were words in the Law to reach every oneof them, which was the caufe, that God fo enlarged himfelf, by thir- teen words. a. Or fecondly, to remove all occafion of quarrelling , God did ex- preffe his meaning, by the word or common name'Temunah,or Col temunah, all likeneffe, or fimilitude whatfoever, which condemneth the Metaphyfcall notions abltrafted from all matter , and in the matter , all kind of fi,nilitudes, either Images, Idols trueor phantaftical, are comprehendedunder the word Temunah, as Arias Montanus and Pagnine teftifie. And for further expofition of this, there was added, the gloffe of Mofes and Chrift, oneout of Deuteronomy , and the other Dent. 4. Is. out. of Saint John, concerning the general reltraint of this with diverfe other John 4s. Ike: reafons. z. Now for the Exemplar or pattern, we fhewed, that the prohibition was neceffary, becaufe theres nothing but the brain of man had abufed it, to the difho- pour of God : as appeared in diverfe things, whichmen worfhipped in Heaven, in 'Earth, and in the Waters. Thencewe came to the particular que&ion about Images, wherein we handled three points, r . whatWright be ailedgedout of the Scripture for them, z. Second- ly, what reafonsthere were for them, 3 . and laftly, by what means, and uponwhat occafions, they were brought into the Church. r. For the firft. In the Rhemilh Teftament, they can find no one place in the NewTeftament for them, but one, and that in the Hebrews ; that over the Ark Hebr. 9. 5. were the Cherubins, and that is taken out of the Old Telament. So that they Exod. 25. 18. must needs confefs, there be none in the New. And inthe Old, this of the Cheru- Numb. sr. 8. biros, and that of the fiery Serpent, is all they can thew for it. Unto bothwhich our anfwer may be as before, and efpecially that which Tertullian hath, that this is general,,i uñcronoon 41Ann,u, thou (halt not make any fimilitude. They are privi- ledges and prerogativeswhich belong only to God, which we may do, as well as the Ifraelites, if we have the like command with them. Generi per fpeciem non derogatur, the fpecies can derogate nothingfrom the genus. If they can (hew any prefcript, or command for worfhipping of Images, let themworfhip them. Again,the endsof both thofe examples,were otherwife then theirs: for theend of the Cherubim, was not to reprefent God, but only to be in aplace of the Ta- axad. 29. as. bernacle, from whence God would give all his anfwers. And the Brazen Serpent, the endof it was to heal thofe which were (hung with fiery Serpents : therefore thefe two places make nothing for the worfhipping of Images. Befides, wefee, that when the Brazen Serpent began to be abufed, howHezck'ah dealt with it, he brake in pieces the Brazen Serpent, which Mofes had made, faith the Text : which Iheweth plainly, what little Affinity it hadwith the Commande- s Kings Is. 4. .,ment. And fo had the Cherubims been ufed, if they had been abufed by the peo- ple: but Godhath taken order for that, for none could come unto them but the High Prieft, and he butonce a year. a. For the Reafons, they were faid to be 1.0w '10 i-or, the affe&ion of fenfe , d. g3.18, which was not only in the Ifraelites, but in the Apoftles, and in Mofes him.felf: Exo I befeech'thee ( faith he to God) Phew me thy Glory : but he obtained no- thing , but the fight of his back parts : But this carnality is condemned , co ;. by the Apoftle, not only in rhfpeft of the people of God, whom this affef}ion caufed to draw all things to Idolatry, but evenof the Heathen alfo. S. floguftine faith, that Varro obferved many inconveniences in.Religion to arife De Civ. Dei C c by 115.4, cap. 3 rte,
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