'The ldolatrie ojthelafl times. forthenheisconcciued tobeotherwi(e, then A namely,"'a:god that will be prefc:ntand fpeci. ally hcarcthem,in,or at im2ges.Theirintenti-. on to wotfhip the true Chrill is nothing, vn– Ietfe they worfhip him according to his owne will.'B••Iin I{r~el fometime was worfhipped for thetrueGod,ifwe refpetl: the intentionof men; and yet for all this, :Ba~lfiillremained an Idol, and was nothing elfe buta• idleand emptie name : and fo, confideriqg there is no (uch Chrifl: as will be corporally prefent, and lie hid vnder the forme <>f bread not Chrifl: whichis nowcorporally inheaue,butameere fit!:ion ofthe braine ofman isworfhipped. hds. - By this which bath bin faid vpon manifefi groundsoutofthe word of God, wtemay I take acleare view of the idolatry of the pre– tecded Catholike Church ofRome. For it tea– chcth mento worfhip God and Chrifi,in,and before Images,efpccially Crucifixes;which in very truth is nothing elfe but the idolatry be– fore dcfcribed. Againe,this Romane Church adorethChrifl:, in, at, and before apeece ofi bread in the Eucharifl:, and it teacheth men to. doefo. Now to dirett our adoration to the· bread,or thepL!ce where the bread is, what is it lef!e tlteu idolatry?For firfl:ofall,it ismani-· fefl:, that adoration is not tyed , either to the B breadit felfe, or to the forme ofbread,orto the place thereof by a•y commandement of God, or by any promife. And itis apratlife very idolatrous, to bindadoration to any par– ticular thing, orto any particular place : that is,to determinethat God is to be adored, and that he heares vs in any fet place, in which he hath not exprdly commanded himfelfe to be worfhipped, and made promife to hearevs. Againe,in the newTefiament, or after the af– cenfionof Chrifi,it is certaine, that fpirituall adorationis onely required; 'and that wodhip whlch is tyedto any certain thing or place on eartb,is vtterly abolifhed and-forbidden. This Chrifl: himfelfe teacheth, /oh. 4· ~1,22. Th< houre eo11mbandnow u ,whenyejhaaworjhip nei- C ther4t Jerufolem,norin thU moumaine;andther– fore neither in the bread nor wineofthe Lords Supper,nor on the altar,nor in the hand ofthe Minifl:er. For by a figure Sywecdm:he he takes away all circum!laNce of place on earth , to which the worfhip of God may pofsibly bee ryed & diretled. And this appearesmanildlly by the oppofition in the words following ; But infPirit & muh.Ifit be faid,thatthe Iews worfhipped God, at, and beforerhe Arke: I anfwer,they did fe:and for i'his cleed oftheirs, they had both commandemcnt and promife: and therefore they which worfi1ipped God at the Arke and Temple in Hierufalem,wore ac– counted true worfhippers of God. But they that werfhipped the very fame God inn,., D & Bethel, before, & at the golden calues, orin the temple of S~maria without a word or warrant from God,were, though not equally, yet in like fort reputed Idolaters, asif they had worfhipped the golde it felfe whereofthe calues were made. For it is Idolar<y to run1e, difpo(e ordireCt theworfhip of God, or any part thereof, to any particular place or crea– ture,without the appointment ofGod. Now they ·of the Church of Rome,- diretl: their worfhip to God, in,at,and before Crucifixes, or·before the bread in the Sacrament, bauing [ no warrant of their doing,eitherby comman– dement-,or promife. If tAey haue, let them fhewit: if they houe not, they arctoknow, it is a deuifed worfhip which they performe 1 I·~ a dcuilea god which they worfhip, Furthermore, vpon rhe former ground it followes, that not onely f.~Ifc gods, blitalfo Angels and Saints departed , when they are worfhippcd, ar, in, and beforetAeir Images, are likewife turned into idols: for if<!iod thus worfi>ipped be turccd roan idol!, then they much more:, brcaufe wee hauc no warrant more to worfhip them on thismanner, then Godhimfelfe. ThethiYd and lafl: way whereby idols are erected, is, when that which isGods in pro– prietic,isgiuen to the creatures. For to what– foeucr thingthe glory which is duevnto God, is afcribcd,it is mado another God. The rea– fan and foundation of this dotlrine ~s this: When Rarhei(aid, Giue me children,elfe I die: 1•.-banfwered, .Am I"' Godwhohath depriNed thuof tbeftHiuof tbywombe? Gene[. ·30. r,>• When the king of Syria had written to the king ofifrad, that?'{_ ""manmight bee cured ofhis leprofie:he reRt his cloaths& cried out: .Am I Codtokjllandtogiuelife12.King.5•7·14m leh•u•h, thi<u my n•me, andmyglory will I not giHe to ~tny If her, neither mypneifetogra11en im4. l"• lfo. 4•• 8. And that which is proper to God is giuen to the creaturesthree waic:s. The firfr is,whenthe godhead,diuinitie, or .diuine nature is afcribed to any other things \ · whatfoeuer,that arenot by nature Gods: for then they are made falfeodlrange gods:Falfe gods are efpecially oftwo forts, the gods of the Gentiles, and rhe Romane gods of this time. Thatwe may thebetter haue fome little t conceiuing ofthe gods ofthe heathen , three points are tobo explaned : what be the forts and kinds ofthem ? what is meant by them? 13 Numb. whatimages they had? Touching thefirfi,the "->r. heathen gods are of two forts : fome fuperi. Pfal. ror ~ our,fome infcriour. Superiour gods are thefe: !~d·;·•· (a)B6Aithegod ofthe Chaldeansand Affyri- j , 3 ." ·'· ans (b) .Aj1Jterotb the god of the Sidonians: r.King. , (c) Molech or Melcomthegodofthe Ammo- i ''-7nitcs: (d) ChAmos the godoftheMoabite~: i' r.King. (e)Ri,.,,.,.nthc-godoftheSyrians:(/)Z>Agcin :~ b thegod_oftbcPhilifl:ims: (t)Remphanmen- '-"~m · ttogedl>y-Steuen calledCH~Hn by .AmoJ, The lud. '3· Scripture'belides tbefe mentioneth others ' •- R<g. but I omit them. Inferiour gods were Ii~ li d 6 uingor de_ad men: for it was the manner of 1 ,_;,.;,\; the A!Tynans and Romanes to make their • Alt.7. · k!ngs& princes gods,yea while they were li- ~ Am•• r– umg. Kmg.Affuermexalted H.cm.,.. And this :fe·a. 3 .J Mmm exalta-1 1
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