A SERMON ON THE SECOND COMMANDMENT: Preached in Saint PAUL'S Church, Januarie 6.  
1623.  
By JOHN SQVIRE Vicar of Saint LEONARD in Shoreditch by London.  
LONDON Printed by W. S. for Nathanael Newberry, and are to be sold at his shops at the sign of the Star under Saint Peter's Church in Cornhill, and in Popes-head Alley.  
1624.   

TO THE REVEREND, THEOPHILUS AYLMER, Doctor of Divinity, and Archdeacon of London.  
SIR,  
I May not rob you: take your own. Your own is this Sermon: originally, efficiently, occasionally, and authoritatively: First, you sent me to the University: there your cost, counsel, and care, made me a Student, Scholar, and Fellow. Secondly, you called me from the University, to a Living of your own Donation, a Donative indeed; without Simony, or Flattery. Would God every English Patron, and Pastor, could say so much, and so truly. Thirdly, Your discourse did direct me to this Text. Fourthly, As your Substitute, I preached these Meditations. Take therefore your own, this Sermon: with interest, the Author also. Who proclaimeth himself bankrupt, that he is able to pay no more: you having bound him in a farther Obligation. But he hopeth, you will accept him, as you hope God will accept you, 2. Cor. 8. 12. And so much he promiseth to you, before him, ever to rest  
Yours, in Christ to be used. JOHN SQVIRE.   

To the moderate Romish Catholic, and the unsettled English Protestant, Knowledge, Zeal, Truth.  
Brethren,  
THis Sermon, doth not endeavour to impose on you Faith implicit; from the authority of a Mother, the Church; either of yours Romish, or of ours Reform. But to propose to you, Truth explicit: from the verity of a Father, even of our own God, in his own Word. When I leave it, do you leave me: though you be but Men, and I could be even an Angel. While I follow it, you should follow 
Gal. 1. 8.  me, though you could be even Apostles, and I but a 
Matth. 23. 3.  Man, ye a Pharisie. To the end, that this Truth may be thus embraced: I preach this to you, do you pray for me: and our common Christ bless us all.  
Yours, in the Truth. JOHN SQVIRE.   

A SERMON ON THE SECOND COMMANDMENT.  EXOD. 20. 4, 5, and 6. 
THese ten Commandments, contain one thing: the duty of Man. But that is twofold: Supreme, to his Father, in the first; and Subordinate, to his Brother in the second Table. Our Duty to God, must be both Internal, in the first Commandment; and Externall, in the three following; and that in three respects, of Things, in the second; of Words, in the third; and of Times, in the fourth. This Second then, is a Commandment enjoining Things concerning our external duty to God. It is negative: forbidding literally, only the worshipping of Images: but synecdochically, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship, or devised devotion. In it is touched the very pith of all all precepts: both the commandment to which, and the argument by which it doth persuade us: Thou shalt not make to thyself any graved Image, nor any likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: Thou shalt not bow down to them, nor worship them. This is the Commandment prefixed; to which is affixed, as commanding an argument: For, I the Lord thy God, am a jealous God, visiting the sins of the Fathers upon the children, unto the third and fourth generation in them that hate me: & showing mercy unto thousands of them that love me, and keep my commandments.  
The Commandment forbiddeth all men, two things concerning Images: their Purpose, Thou shalt not make to thyself any graved Image, nor any likeness, of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: and their Practice, thou shalt not bow down to them, nor worship them. And that the Commandment may the better descend into our hearts, the Argument doth ascend from two heads. First, he persuadeth us from his justness, for I the Lord thy God am a jealous God, which visit the sins of the fathers upon the children, unto the third, and fourth generation in them that hate me. Secondly from his Goodness, and showing mercy unto thousands in them that love me, and keep my Commandments.  
That my discourse may not altogether float, in this fathomless sea, I must dive a little deeper, by another subdivision. To prevent the very Purpose of Image-idolatrie, the Lord doth here premise a plain Prohibition, Thou shalt not make to thyself any graved Image: and to make that yet plainer, he annexeth a plain Exposition, nor any likeness, of any thing, that is in heaven above, or in the earth beneath, or in the water under the earth.  
Furthermore, for as much as that Purpose is the Parent which giveth life to the Practice: he smiteth at the Body of Image-adoration, Thou shalt not bow down to them: and at the Soul thereof, nor Worship them. That he may even kill Idolatry, he inhibiteth both the inferior and superior act thereof: men may neither bow to them, nor worship them.  
And that this may be (not brutum fulmen) a piercing precept, he doth protest his justness, both in regard of the Punisher, for I the Lord thy God am a jealous God: and of the Punishment, visiting the sins of the fathers upon the children, unto the third and fourth generation in them that hate me. Finally, that the Lord may appear to be, not only, a God to affright the bad, by his justness; but also a Father to invite the good, by his Goodness; he proclaimeth that also in three remarkable particulars. First, the Quality, it is excellent: I will show mercy. Secondly, the Quantity, it is infinite, unto thousands. Thirdly, the Qualification, it is apparent; God will put his own livery on his own servants: some men are as it were, marked out for the mercy of their Maker: I will show mercy on them that love me and keep my Commandments.  
Here we have a long Text, but a little Time. Therefore, God Almighty enlarge our hearts, that we may receive much by our little, yet serious attention.  
To run over these particulars yet more particularly: hear the first three words, in two words. Non facies tibi sculptile: Non facies, THOU shalt not: a singular note, from this phrase of the singular number. God doth as it were take the Israelites at their word: chap. 9 vers. 8. all the people said, All that the Lord hath spoken, we will do. Hear God doth tie them to a personal performance of that general promise, THOU shalt have no other gods but me, and THOU shalt not make to thyself any graved Image. Whereby we may see that coecum idolum (as our learned Bishop of Winchester doth 
Tortura Torti, pag. 9  term it) that Blind idol, implicit Faith.  
Do not take up thy Truth on trust, from the Priest, from the Pope, or from the Church. Whatsoever they do teach thee, this phrase may assure thee, that no Colliers' Faith can blanche this Aethiopian crime: but at that day, God will question thee in this phrase, Tu fecisti? didst Thou make any graved Image?  
Thou shalt not make any graved Image Tibi, to thyself: take this phrase Tibi, to thyself also, it merits thy attention. It is an Hebraisme, signifying, that men must make no Images for Religion, of their own heads, without God's command. Moses indeed made an Image, the Brazen image, but not Sibi to himself: and Solomon made Images, the Cherubins, but not Sibi of his own invention. God himself commanded the one, Num. 21. 8. and the other, 1. Reg. 6. 23. But it seemeth, the Successor of Saint Peter, hath a prerogative above the person of Moses. Solomon indeed did not, durst not make an Image, Sibi, to himself, of his own authority: but behold, a greater than Solomon is here, the Pope doth make Images Sibi, to himself, and commandeth them to be made, by others also. But if he will make an Image for himself, let him make an answer for himself also: Be not thou partaker of other men's sins. Ne facies Tibi: make no graved Image to thyself, till thou canst find some plain place of Scripture expressly to command it.  
Thou shalt not make to thyself any graved Image: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pagnine, signifieth Sculpere, or Dolare, 
Pasal. Pesel.  to carve or grave: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculptile (& dicitur tam de lignis, quàm de lapidibus) any Image carved in wood, or graved in stone. By the Septuagints it is translated, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Idol, as here, Exod. 20. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Image, as Esay 40. 18. Which is an hint sufficient, to anticipate that Idol-distinction, betwixt an Image, and an Idol.  
The second point doth inhibit a second sort of Images, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the former word some understand 
Temounah.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images framed with carving or graving tools: by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images form with a Pen, or Pencil, Statues or Pictures. Others take this last word in a more large sense, to signify (as our translation doth also render it) any likeness: Similitudo, be it figura or phantasma, saith Pagnine, 
Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  either the outward action of the hand, or the inward fiction of the mind. Dij factitij or fictitij, as Caluine speaketh: be the intention of man what it will, or the invention of man, what it can: here is a general interdiction of all Images: Thou shalt not make to thyself any likeness.  
Though this be plain enough, yet is the Lord pleased to explain this Precept, by an enumeration; Thou shalt not make to thyself any graved Image, nor any likeness of any thing, in heaven above, or in the earth beneath, or in the water under the earth: that is, no Image must be made to religious use, of any, either Fowl of the air, or Star of the sky; either of Beast of the field, or Tree of the forest; either of Men on the land, or Fish of the sea: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nec desuper, nec desubter. 
Bamajim. Bashamajim.  not any likeness, of any thing, in any place. Surely if some had not set themselves, to support their opiniative conclusion, I could not imagine, how it were possible, for any man, to exempt any Image, from this general distribution, by their supersubtile distinctions.  
The precept having prohibited the purpose, it proceedeth to the Practice: Thou shalt not bow down to them, nor worship them. The first word, to bow, in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble ones self, with the signs 
Shachah.  of humiliation: as bearing the head, bending the knee, bowing the body, spreading the arms, etc. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis, a metaphor taken from the manner of Spaniels, when 
Zanch. in Praec. 3. c. 14. pag. 367.  they couch, and crouch on the ground before their Masters. Our Latin translation is, incuruare, to bow, expressing only one gesture, but inuoluing all the other. The Image-aduocates, that they may reserve a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one starting hole, for an evasion, translate it, non adorabis, thou shalt not adore 
B. Bonner in sec. Praeceptum. pag. 249.  them. Although this make a tautology, the next word, coals, signifying Worship, or Adoration: nevertheless we admit this their own translation, but with their own distinction. Adoration is twofold, saith Lyra, Signi & Facti, the outward, of the Action; and the inward, of the Affection: it is here used in the first sense, as also 2. Reg. 5. 18. Thus then runneth the inhibition, Thou shalt not perform any religious gesture, to any Image. Now, whether this be not the Practice of the Church of Rome, when they creep to a Cross, kneel to an Image, and kiss them both; Let the Roman Catholics themselves gainsay: but I think they cannot gainsay so common a Practice.  
The second point prohibited in our Practice, is Worship: the Hebrew term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the 
Gnavad.  Greeks' turn by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 4. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coloss. 3. 24. (where note by the way, that distinction of Dulia and Latria, may be taken out of the way, it is not uncontrollable, its members are not distinct, itself therefore is no distinction) the Latins translate it by one word Seruire, to serve, it being a metaphor from Servants. But this Service, being (in Religion) of an higher nature, our translators do well express it, by a word of an higher name, Worship. Now this worship, or religious service, consisteth of many particulars, all inhibited by the Scriptures, to be exhibited to Pictures: as invocation of them, Esay 44. 17. Thanks to them, jer. 2. 27. no not to Bow before them, 2. Chr. 25. 14. Preaching for them, jer. 2. 8. Swearing by them Zeph. 1. 5. Sacrificing, 2. Reg. 17. 35. Censing, jer. 18. 15. etc. The sense than is this: impart no such service, to any Image: for thereby thou shalt make it an Idol, 2. Reg. 18. 4. and thyself, an Idolater, Rom. 1. 25. Thus are we come 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ad umbelicum usque, to the Navel, middle, and pith of this Commandment.  
From commanding, our God goeth on to persuading. The first Argument is from his justness: in which the Punisher is premised, as a preface to the Punishment, I the Lord thy God, am a jealous God. The Lord, jehovah, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be. God being, 
Haiah.  the Being, ens entium, in himself primitively, in us derivatively: in him we have our Being, Act. 17. 28. Elohim, God, contradistinct to Elelim, the last signifying (vanities) a false god: the first a true God. The affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thy God. Thy 
Eloheca.  God by purchase, and thy God by promise: I bought thee, and brought thee from Egypt, and the Egyptian slavery, vers. 2. and Thou didst promise to hear me, and obey me, Exod. 19 8. three words, three Arguments.  

1. Thou shalt worship him alone, who is jehovah, thy Creator.  
But an Image is (a creature) not jehovah, thy Creator. Therefore.  
Thou shalt not worship an Image.   

2. Thou shalt worship him alone, who is Elohim, the true God.  
But Images are not Elohim, true Gods; but Elilim, false gods. Therefore,  
Images are not to be worshipped.   

3. Thou shalt worship none but Thy God, who did purchase thee, and whom thou didst promise.  
But an Image is not Thy God, it did not purchase thee, thou didst not promise it. Therefore,  
Thou shall not worship an Image.   
If a confirmed Idolater could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outface these three Arguments, these three Titles of God: God doth send out Seconds, a supply, and doth reinforce his persuasion, by two other Attributes, a jealous God. Two things animate an Adulteress to be impudent and incorrigible in her Adultery: if her husband be either mild, that he will not, or if he be awed, that he cannot revenge that injury. God here argueth from the contrary to these two. I am (saith he) God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fortis, strong; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
El. Kanna.  Zelotes, jealous: and thus lieth the Argument.  

Thou shalt not provoke him, who both can and will plague thee, by worshipping Images.  
But I am a strong jealous God, who both can, and will plague thee. Therefore,  
Thou shalt not worship Images.   
Finally, God is sometimes termed the Husband of his people, jer. 2. 2. and Idolatry, Adultery, jer. 3. 20. therefore as the jealous man doth rage, and will not spare in the day of vengeance. Prou. 6. 34. so God menaceth from the same metaphor. Thou shalt not worship any Image: For— I the Lord thy God am a jealous God.  
But the servile nature of some people is so slavish, that they will not fear the threatening of their Master, till they feel the Whip: our Lord therefore doth, as it were, show us the Rod, I will visit, that is, punish and plague the worshippers of Images. According to the Psalm 89. 32. If they break my Statutes, and keep not my Commandments: I will Visit them with a rod, and their sins with scourges. and in our own language the Plague, and God's Visitation are usual Synonima's. The sins of the fathers, on the children: here he alludeth to their being in Egypt. Whilst your fathers were there (saith he) some of them, did worship some of those Images: for the Egyptian Cow did teem that Calf of Israel. Ex. 32. I did wink at them: but I see you; and you shall feel me. If you do here, as they did there, worship Images, I will plague their sin on you: I will visit the sins of the fathers, upon the children. Nor will I stay there: but as you propagate your children, so will I propagate my punishments: from the Father, to the Child, to the Grandchild, and to the Child after him. You shall survive, and your eyes shall see that propagated plague: I will visit the sins of the fathers, upon the children, unto the third and fourth generation. And for a most just cause: because the worshippers of Images do Hate me. All sinners in general (and therefore Idolaters in special) I have proclaimed to be my enemies, Malach. 2. 8. From these premises, he concludeth this Argument.  

You should fear to commit that sin, which doth cause you to hate God, and God to plague you,  
for the fathers, in the children, and on your own persons.  
But the worshipping of Images is a sin, which doth cause you to hate God, and God to plague you, to visit you: from the fathers, to their children: even to the third and fourth generation.   
Therefore you should fear to worship Images.  
This fearful punishment, is such a fearful Argument: that me thinketh, it should make the ear to tingle, and the heart to tremble, of any person, which doth but bow to an Image: if he doth but hear these words pronounced. If you do worship Images, on such I will visit the sins of the fathers, upon the children, unto the third and fourth generation.  
Finally, although in a bad cause, Pyrrhus could not persuade Fabritius, neither by affrighting him with his Elephant, nor by alluring him with his gold: yet, in a good cause, many are more moved with God's mercies, than forced with his judgements. I conceive therefore that the most weighty argument, lieth here in the bottom of my Text: where God's goodness is proposed unto us in three branches: the Quality, I will show mercy, in the postils phrase, mercy of Confection, mercy of Refection, and mercy of Perfection: that is, all God's mercies in regard of our Creation, Regeneration, and Glorification: shall be conferred upon, and confirmed unto, such as will not worship Images, The Quantity, God's mercy, is like a Mathematical line, shot throughout the whole world: he will show mercy unto Thousands, unto such as will not worship Images. The Qualification: for God's Goodness, as he doth show it, so his servants may know it, that they shall have it, by a sure token: by a token Impressed, if they love me: and Expressed, if they keep my Commandments. To such as love me, and keep my Commandments, I will show mercy: if— they will not worship Images. So from God's Goodness considered three ways, we may consider three Arguments, against Images: in Thesi, in Antithesi, & Hypothesi.  
1. In Thesi: If thou dost desire my Mercy, thou shalt not worship Images.  
But thou dost desire my Mercy. Therefore, Thou shalt not worship Images.  
2. In Antithesi: If thou dost desire my Mercies, a thousand times surpassing my judgements, Thou shalt not worship Images.  
But thou dost desire my Mercies, a thousand times surpassing my judgements, these being but to the fourth, those to a thousand generations. Therefore,  
Thou shalt not worship Images.  
3. From God's Goodness, in Hypothesi, we may frame an hypothetical Syllogism.  
If thou dost love me, and wilt keep my Cammandements: Then wilt thou not worship Images.  
But I know, thou dost love me, and wilt keep my Commandments. Therefore,  
I know, Thou wilt not worship Images.  
To involve all in one: If there be a Gehenna, and a Paradise: if there be an Hell, and an Heaven prepared: then dare not wretched men be so desperate of the one, and so presumptuous of the other, but they will be persuaded, not to worship Images. But if they will worship Images, let them look for poena sensus, and poena damni: let them be assured to lose the one, and to feel the other. For— I the Lord thy God, am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation, in them that hate me. Although I show mercy unto thousands, in them that love me, and keep my Commandments.  
Let me crave your patience, that I may read over my long Text, once more: Thou shalt not make to thyself, any graved Image, nor any likeness of any thing in Heaven above, or in the Earth beneath, or in the water under the Earth: thou shalt not bow down to them, nor worship them, For I the Lord thy God, am a jealous God, visiting the sins of the fathers, upon the children, unto the third and fourth Generation in them that hate me, but show mercy unto thousands in them that love me, and keep my Commandments.  
When the Sicilians accused Verres of Bribery, Tully (being entertained their Lawyer) omitted his usual Oratory, and Rhetorical Oration, only putting the Case in plain terms, produced the witnesses, and said, This is his crime, and our accusation: Let who can gainsay this evident transgression. Hortensius the others Advocate, considering the clearness of the Case, and manifest eviction, refused to plead one syllable in the defence thereof: and Verres yielded himself unto a voluntary banishment.  
Had the Patrons of Images, but the honest bashfulness of Heathen Hortensius: and were the consciences of those we challenge for worshipping them, no more confident than Verres himself: I should make no question, but that only the reading of this plain Precept against Images, would make the Learned blush to plead for so plain Idolatry: and cause the common people, the common worshipper of Images to recant, and make a voluntary submission.  
But alas we contest with men, resolved to hold the conclusion: who shame not to support a shameful sin, against the very Letter of the Law. I am enforced therefore, to enforce my accusation: wherein I must act two persons, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: first, I will show what they can say for Images: and next what we can say against Images; both: truly, painly, impartially; even as I hope to plead, my own self, for my own soul, before our great God, at his dreadful Day of judgement.  
Our Adversaries are like the Thebans: Quot sunt Thebarum portae, they have seven Bulwarks, whence they propugne their Images: the materials whereof they pretend, all to be fetched from this Commandment.  
All their Arguments, and Answers are raised from these seven Heads: from the consideration of the Agent, of the Action, of the Instrument, of the Work▪ of the Object, of a Commandment propounded, and of this Commandment expounded. First, Thou shalt not make to thyself any graved Image: We do not, say they: God doth give us patterns, and is our Patron, God himself did make them. Secondly, Neither do we make them to ourselves, we have a Warrant from Heaven, both ordinary, and extraordinary: he hath granted leave by the Scriptures, and graced Images with many glorious Miracles. Thirdly, That Instrument of our adoring God, is an Image, not an Idol, as the Heretics mistake it, and miscall it: no Idol, therefore no Idolatry. Fourthly, We do not Worship them, it is not godly honour we give them, but Reverence, or Veneration. Fiftly, For our Religious Worship resteth not in them, but reflecteth on him: it is God we worship, and not the Image. Sixtly, We have a Commandment, equal to this Commandment, Pari pietatis affictu veneramur, The Tradition of an un-erring Church to justify our action. Seventhly, 
Concil. Trident sub Paul● 3. Sess. 4.  and lastly, this very Commandment (so much urged against us) it is either included, and but a part of the first Commandment: or excluded, and no part of the perpetual Moral Law: it being only Positive, for that Place and People. They dispute then, from Examples, from Scriptures, and Miracles, from the name of an Idol, from the nature of Adoration; from the Person adored, from Tradition, and from the Exposition of this second Commandment. Thus have we viewed the Heads of their Troops: I will now discover their several Files and Ranks, that you may see the Army of our Adversaries, which defend their Diana dropped from Heaven, their Crusadoes, which fight for their Crosses, and worshipping of Images.  
Their Examples, give the onset: of the Cherubins 
Consilium sui redit. sect. 20.  in God's House, Exod. 25. 18. and of the Lions in the King's house, 1. Reg. 10. 19 alleged by the 
De Imag. lib. 2.  Bishop of Spalleto, of the Brazen Serpent Numb. 21. 8. by Bellarmine and a whole College of jesuites, have concluded out of Daniel. 3. 1. that, as 
Rhemists in Reu. 9 14.  that Image was for the honour of the King: so their Images were for the honour of Christ. Nay, the Image of Saint Stephen was made by an Angel: and the Image of Edissa, by Christ himself, saith Bellarmine. These Examples (I say) gave the 
De Imagine. lib. 2. cap. 18.  onset, and indeed they are like the forlorn Hopes quickly cut in pieces: or rather like honest Subjects, forced to the fight against their Sovereign, they turn their Weapons upon the Rebels, which bring them to the Battle. Consider the Author, and the end of all these Images. For the first: when the Image-worshippers are as wise as Solomon, and as pure as Angels, having the same authority with Christ, from God: then may they do, what they say these did, erect Images to religious uses. Notwithstanding these were never made for Adoration. The two last, the Image of Saint Stephen, and of Edissa, were not made, I mean by those Artists: the other were made, but not worshipped. The Lions were in the King's Palace, whither the people did come, but not to worship: the Cherubins were in the Sanctum Sanctorum, whither the people did not come. But the Serpent, is an unanswerable instance, again Image Adoration: for so soon as it was adored, it was damned for an Idol, 2. Chron. 31. 1. All these Examples therefore, are impertinent, that one only excepted of Nebuchadnezzer: which was worshipped at Babel, as an Idol: and therein I confess, their Images do answer that Example.  
In the second place, they instance in the second phrase, we do not (say they) make any Images to ourselves, we have a warrant from God, to worship them. We have his warrant ordinary: his Word and Oracle, and his warrant extraordinary, his Works and Miracles. The ordinary warrant they seem to repute, but an ordinary Argument, they urge the Scriptures very sparingly. 
Suarez Apol. lib. 2. c. 11, 12, 13, & & 14.  Learned Suarez in his large Discourse of Images, allegeth not one Scripture, to avouch the Adoration of them. Seven indeed are cited by 
Bellar. de Imag. lib. 2. c. 22.  Bellarmine: but so, as that I cannot tell which to admire most: either the first, that the Scriptures are not quoted: or the last, that they are so ill quoted; by two of our learnedst Adversaries, in the greatest point in Controversy: they accusing us for Heresy, because we oppugn; and we them for Idolatry, because they propugne the worshipping of Images. Suarez his Scriptures, are soon assailed, because never cited. Take Bellarmine's testimonies, according to his own corrupt Translation, and make the best of them. Adorate scabellum, Worship his foot stool. Psal. 95. Nolite iurare per Coelum, Matth. 5. Swear not by Heanen. Locus in quo stas terra sancta est, The place wherein thou standest is holy ground, Exod. 3. The Passeover is called, Dies sancta, & venerabilis; A holy, and reverend Day, Exod. 12. The Priest's apparel is called, Vestis sanctae, Holy Garments, Exod. 28. The Grave of Christ is called, Gloriosum Sepulchrum; A glorious Sepulchre, Esay 11. And the Scriptures are called, Sacrae Literae; Holy Writings, 2. Tim. 3. How any ingenious indifferent person, can frame from these Scriptures, any conclusion, consequence, or collection, for the worshipping of Images: this surpasseth my imagination.  
But the truth is, they are not very confident in the Scriptures: but in Miracles they place extraordinary confidence, in this extraordinary Warrant. This Argument is used by Coster, Bellarmine, Suarez; and almost by all on that side. A Brazen 
Costerus Enchiridion, p. 442.  Image was erected by that woman, whose bloody issue was stopped by Christ, under which grew a Panacea, an herb that healed all diseases: therefore Images are to be worshipped, saith Costerus. Another Image of Christ, was smote through by a jew: and out of that wound issued blood, which cured many diseases: therefore Images are to be worshipped, saith Bellarmine. Theoph. Alexandrinus, 
Bellar. de Imag. lib. 2. c. 12.  could not die till he had adored the Image of Saint Chrysostome, whom he had hated 
Suarez Apol. lib. 2. c. 11 sect. 19 Down. of Anti. lib. 1. c. 7. sect. 6.  in his life; and therefore Images are to be worshipped, saith Suarez. Pretty Stories: I will tell you a few more of them. An English Image at Chester, moved the Hand, as if he had blessed the people. 
Sheldon. Mot. 5.  A French Image at Saint Omers, removed itself, to a place fit for Adoration. A Spanish Image, went in the night to visit the sick. And many Italian Images have been seen to weep grievously, when the sprigs of new cut Vines, have prompted 
Hisp. Conuers. pag. 19 Relation of the Religion, sect. 44.  them to such tragical tears. Neither is the story of the Florentine Image, altogether unknown, nor altogether unbelieved. Before which, when as Giovanni Gualber to did prostrate himself, holding in his hand his mortal enemy, whom he protested that he there forgave, as he did desire himself to be forgiven by Christ. Then did the Crucifix bow down his head, with a gracious approbation: and for the eternal memory, of their reciprocal charity, the Image doth stand with the head bowed unto this present hour. Peradventure these Stories may be censured for Apocryphal: I 
De vita Sancti Hyacinthij, lib. 1. cap. 13.  will therefore add one or two out of Classical Authors. Severinus saith, in Kiovia, there was a goodly stone Statue, of the Blessed Virgin Mary, some six hundred weight and upward. When Hyacinthus fled from the incursion made by the Tartars, Runnest thou! and leavest me to the fury of the Barbarous? quoth the Image. Alas, glorious Lady, replied he, thy Image is too heavy, to carry with me. Try, quoth the Image; and upon the trial, he found it as light as a Reed, and went with it dry foot, over the great River Borystenes, to the great City Cracovia. In the life of Saint Thomas of Aquine, it is related that when Aquinas did pray before a Crucifix at Naples, the Image did answer him, Bene scripsisti de me Thoma: Thou hast written very well of me good Thomas. Do not all these Examples, merit one conclusion? Ergo: Images are to be worshipped.  
But let us consult a little, before we conclude; Falsa, ficta, fucata omnia: almost all these, and all such, are mere Lies: and none to the purpose, for the proof of Adoration. Grant that they were true: yet look back wards, the Heathen had Miracles for the confirmation of their Idolatry, faith Valerius Maximus. Their Priests did speak 
Valer. Max. lib. 1. c. 1. Theodoretus lib. 5. c. 22.  through their Images, saith Theodoret. The Palladium did Vibrare hastam, shake her Spear, and move her eyes, and the Mirabilarij, could plead Miracles, though Heretics. Then look forwards, Antichrist shall also establish his doctrine by Miracles, 2. Thess. 2. 9 Conclude we therefore in Gods own phrase: Though men should do signs and wonders, yet must they not persuade us to Idolatry.  
In this cause the Patrons of Images, are like the Low-countries Soldiers: they desire a Defensive, rather than an Offensive War. If they but keep ground in this Question, they think they get ground in their Religion. Hence they fortify themselves with such Distinctions, as that it is as easy to discern a Chameleon with the Eye, a Proteus' with the Hand, and a Sphinx with the Understanding, as to understand, and least to display their more subtleties. First, they distinguish of the word Image, and Idol: john Roberts the jesuite, 
job. Rob. Imposturae Eccles. A●gl Art. 22. Prop, 3.  when he hath alleged eight and twenty Scriptures, alleged by us against Images: he suddenly blotteth them all out, with this one Distinction. Nihil habeo quod respondeam, nisi quodtoties responsum est a Catholicis: non agi ijs locis de Imaginibus, sed de Idolis. That this Commandment, and those Scriptures, condemn only the Idols of the Heathens, and not the Images of the Christians! where let us understand what an Idol is. Imago est similitudo rei Verae, Idolum falsae, saith 
Bell. de Imag. lib. 1. c. 5. P. Lombard. lib. 3. dist. 37.  Bellarmine: That is an Image is the likeness of a true thing, an Idol of a thing feigned. The Master of the Sentences hath this Distinction also.  
This Distinction; doth both excuse the Pagans, and accuse themselves of Idolatry. Who dareth challenge the Heathens, that thei● Images did represent, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chimeras, and Fictions. Were not the Sun and Moon, Bodies? the Cats and Crocodiles, Beasts? jupiter and Saturn, Men? all Creatures? and therefore the representations of them, were Images, and not Idols. But our Adversaries themselves, have not they Saints, which were never in the World? as Saint Longinus, Saint Christopher, Saint Marshal, Saint Ursula, Saint Catharine, Saint Margaret, etc. and therefore their representations are not Images, but Idols; according to their own Distinction.  
Moreover, that this inhibition is absolute of all Images, and not respective of Idols only, it is apparent from these four considerations: A voce, extensione, fine, & ratione precepti: From the Word of the Precept, from the Extension of the Precept, from the Scope of the Precept, and from the Reason of the Precept. First, the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Pesel.  (as I have touched already) is translated, both an Idol, and an Image also: Again, the Septuagints set forth by the authority of Pius the Fift, term the Statues of Baal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images, 2. Reg. 11. 18. but 2. Chron. 23. 7. they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idols. And their own learned Cardinal Caietane, confesseth 
Bell. de Imag. lib. 2. cap. 7. pag. 2027.  that these two words Image, and Idol are confounded. Therefore it is a vain Distinction. Secondly, The Interdiction is Universal: any likeness, of any thing, in Heaven, Earth, or Sea. Now the Romish Images, are they not some likeness of some thing, either in Heaven, or in the Earth, or in the Sea? how can they be exempted, from this general inhibition. Thirdly, the End, scope, and drift of this Commandment, is to preserve religious worship to God alone: it must not therefore be imparted to any creature, whether it be to an Idol, or an Image: whether it be by a Pagan, or a Christian. Nay the profession doth aggravate the Idolatry, 2. Sam. 12. 14. Fourthly, the Reason of the precept is this: For I am a jealous God. Now will the jealous man, permit the Honour of his Bed, to Some men, by way of Difference? No more will God permit the Honour of his Worship, to some Images, by way of Distinction.  
Add to this that Logical axiom, Cui convenit definitio, convenit definitum: such as have the same Definition, are the same Thing: but the Romish Images, and the Heathen Idols, have the same Definition; therefore they are the same thing. Thus David doth define them, Psal. 135. 15. The Images of the Heathen, are but silver and gold, the work of men's hands: They have mouths and speak not, and eyes have they and see not: they have ears, and hear not: neither is there any breath in their mouths. But the Romish Images, are but Silver and Gold, and the work of men's hands: they have mouths and speak not: and eyes have they and see not: they have ears and hear not: neither is there any breath in their mouths. Therefore the Images of the Romish Catholics, and the Idols of the Pagans, are all one without Distinction.  
I will shut up this point with the saying of Agobardus; p. 237. Si Sanctorum imagines, high qui Doemonum cultum reliquerunt, Venerari ●uberentur: puto quod videretur ijs, non tam idola reliquisse, quam simulacra mutasse, that is, If the Pagans should be persuaded, to leave worshipping● the Images of their Heathen Gods, and to worship the Images of our Christian Saints: they would suppose, that they did not forsake, but altar their Adoration of Images.  
By this we see that there are Idols in Rome: but for Idolatry, this they obscure with a cloud of acquaint distinctions, which I cannot say whether they be more infinite, or intricate: yet this I say; first, that their Army of Distinctions are very Midianites, they destroy one another. Again, as the Sepia, by pouring out her inky puddle, doth so dazzle the eye of the Fisher, that he cannot discern the body of the Fish: yet by the very action, he knoweth more certainly the place where about she lurketh. So their many perplexed distinctions, make understanding ●hen, the more assured of their errors, and Idolatry (they would not thus struggle, and wind about, with their snapping distinctions, to bite in sunder the thread of our arguments: but that they feel themselves enwrapped, and fast bound with these manifold cords of Scripture, and reason, choking their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) though I confess that their niceties, will exercise a sound judgement punctually to discover them.  
Although we say, they have Idols: yet they say, they do not worship them. With Dulia peradventure, 
Consilium sui Reditus.  but not with Latria, saith Spalleto. Nay, neither with Dulia, nor Latria, saith Bellarmine, unless it be Analogice and Reductiuè. Yea Images 
De Imag. lib. 2. c. 25.  are to be adored, both with Dulia, and Latria, and Hyperdulia also, saith A. D. but improprie, per 
A. D. Sect. 4.  accidence & analogice. Again, all worship is to be exhibited to all Images, Derivative, not Primitive, 
Enchirid. c. 13.  saith Casterus. L●ncino would have them to be worshipped Relatiuè, only in regard of their representation: 
Trent. Hist. lib. ●. p. 799.  Lainez liketh not that restitution, but pleadeth that they may be worshipped Obiectiuè, in regard 
De Trad. par. 3.  of their dedication also. Peresius saith, that veneration ought to be only Motiuè: but Sayrus, 
Clavis li. 4. c 30.  Inhaesive, that they are truly venerable.  
Concerning this multitude of distinctions, I will apply that saying of Cicero: as it is already 
jewel in H. Art. 4. Sect. 12.  applied by Bishop jewel; Bonum esse negus: Praepositum dicis: An minuis hoc pacto Auaritiam? thou wilt not have wealth, called Bonum, but Praepositum: but dost thou hereby any thing abate avarice? Even so say we to our adversaries, ye will not have the worshipping of Images be called Latria, but Dulia: but do they hereby any thing abate Idolatry? Or to come closer to their conscience, in the words of our Sovereign: When 
Praemonit. p. 41.  Christ at the day of judgement shall accuse, them for Idolatry, I doubt whither he will be satisfied, by such nice sophistical distinctions. Haec sunt verba 
Suarez Ap. li. 2. c. 12. num. 1.  regis: Quibus prudenter obuiare mihi difficilius est, quàm clarissimis rationibus respondere: saith Suarez, his words speak the truth; that he found it more easy to assoil the most learned argument, then to answer this plain appealing to his conscience, and indeed the plain conscience of a poor sinner, dare not depend on such curious distinctions against the day of judgement.  
To proceed; although the Heads of these Foxlike distinctions, be divided: yet all their Tales meet in this concurrence; that they do not properly worship Images; not with Latria, as Bellarmine 
De Imag. lib. 2. c. 20.  calleth it, or with godly worship, as our Countrymen English it. I answer, that even Dulia, or 
Rhemists in Act. 17. Sect. 4.  the lowest degree of Divine worship is inhibited by God: as the only bowing of the knee, in this Commandment, and also Levit. 26. 1. Again, I say, that Latria itself, or the highest degree of godly worship, is exhibited by some of them unto Images. The Image of Christ is to be adored adoratione Latriae, with the very worship due to God: 
Sum. part. 3. quaest. 25. Art. 3.  these are the very words of Thomas.  
This also is the suffrage of all the Thomists, saith 
Institut. part. 1. lib. 9 cap. 6.  Azorius; yea, it is the definitive sentence of a greater than Thomas, or all the Thomists, even of the Pope himself. Clemens the eight spoke thus, Crux Legati, quia ei debetur Latria, erit à dextris: that is, The Cross must have the right hand, because it is worshipped with Gods own worship.  
If they mince the matter with more distinctions: I answer in the words of one of their own, an Englishman, the Author of the Monarchomachia, that the plain people stand not to weigh words, 
Tit. 1. pag. 49.  but they take them in cortice, as the letter importeth: or in the words of another, their own too, an Italian, Bellarmine. Coguntur uti subtilissimis distinctionibus, quas ipsi vix intelligunt, nedum populus 
De imagine. lib. 2. c. 22. p. 2078.  imperitus. They are constrained to shift us off with such subtle distinctions, as their Doctors themselves can hardly understand, and therefore much less the poor plain people. Again (if we be so liberal as to grant that) the Learned may worship God with Latria, and his Image at the same time, with an inferior kind of the same worship: Be it, I say, that their Learned may make such Mathematical abstractions, and have a diversity of the manner, in the identity of the action of adoration: They, forsooth, can do it: but can they make the common people so Metaphysical?  
And for the People! all their kissing, creeping, crouching, prostrations, invocations, processions, 
Costerus Enchi. c. 13.  pilgrimages, etc. Are all these, no part of God's worship? Let them clear this, and I will confess, that they have no Idols, and are no Idolaters.  
Thus fare have we followed them, and have found, that amongst them there are Idola, Idols; and Latria, worship: yet, say they, there is not Idololatria, no Idolatry. Because they give not this worship, to those Idols, tanquam Dijs, as if 
Sayrus, Clau. conscienty. lib 4. c. 4. Sect. 5.  they were very Gods. The Idolatry, which we object, they excuse, by distinguishing of the Object: in the adoration of Images, we do not (say they) adore them, but Him; not That image of God, but God in that Image. And so they say of their Saints also, and their Images. Lignum non adoramus, sed in 
Duraeus in Whitak. pag. 424.  ligno adoramus eum qui in ligno pro nobis pependit, saith Duraeus: that is, we do not worship the Crucifix, but the Crucified: not the Cross, but in the Cross, he who was hanged on the Cross for us, is adored by us. To which purpose is that distich.  
Effigiem Christi cum cernis, pronus adora:  
Non tamen effigiem, sed quod designat, honora.  
When thou dost see the Cross, full low Adore:  
Not it, but Him, the Cross for thee once bore.  
The phrase of my Text will fit them for an answer: I am a jealous God. Such is the way of the adulterous woman: She eateth, and wipeth her mouth, and saith, I have done no wickedness, Proverbs 30. 20.  
If incestuous Clodia had distinguished, that she received Clodius into her bed, but tanquam fratrem, not tanquam maritum (only as her Brother, not so entirely as her Husband) her husband Metellus it would hardly have excused her of Adultery. No more will God, those who shall plead Tanquam Deum: that indeed they worship Images, but not as if That Image were God Himself.  
But I answer three ways: First, All the old Idolaters did not adore their Images, as Gods: and yet they were Idolaters notwithstanding. Secondly, Though our Adversaries do worship the Saints, and God in their Images, yet are they Idolaters. Thirdly, That they do worship the very Image, and some of them so, as if it were God Himself.  
First, admit that some of the Heathen were so gross, as to think their Images to have been very Gods: yet all were not so. The Thebaides did 
Rainolds de Idololatria lib. 2. 6. 3. Sect. 48.  worship their God (though pictured like a man) whom they called Cneph, esteemed immortal, and proclaimed the Creator of the round World, and of all that therein is. julians' answer is obvious, 
Zanchius in pracept. 2.  Non lapidem jovem, sed jovem in lapide; That he did worship God in that Statue, not that Statue as God. And it was the crime of the Heathen Idolaters, that they did worship God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Image of a man, Rom. 1. 23. But the Idolatrous jews exclude all evasion, Exodus 20. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt not 
Lo Lechem Lo ●●ti.  make any Image To thee, nor With me, that is, neither to be worshipped as God, nor yet with God. Moreover, in Exodus 32. ponder three things: first, the Antithesis, verse the first, the Calf is opposed to Moses, which should go before them in his stead, and as he did; as a Visible Vicegerent of God. Secondly, weigh the Hypothesis in the fourth verse, These are thy Gods, O Israel, Qui eduxerunt te de terra Aeygpti: these are thy Gods O Israel, which brought thee out of the Land of Egypt. Now our fiction cannot fasten such a stupidness on that people, that they should suppose that Calf, which they made that Day, to have brought them out of the Land of Egypt four months before. Thirdly, consider the Enthesis, or Ecthesis in the fift verse, Cras erit solenitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to morrow shall be a feast to jehova, the Proper name of the Hebrew God. Finally it is confessed 
Catech. Tvi. in prac. primum.  by their own Catechism, that the Israelites did adore God in the Calf.  
Secondly, suppose that our Adversaries do not adore their Images, but their Saints in their Images; Yet cannot they thereby acquit themselves from Idolatry, indeed from a double Idolatry: Internal, because in worshipping Images, they worship Men, Act. 10. 26. or Angels, Reuel. 19 10. and Externall, because in worshipping the Saints, they do that worship to Images, which is forbidden by God, they Bow to them, Levit. 26. 1. And if they worship God in the Image, there also is a twofold transgression: First, they make his Image, against his express inhibition, Deut. 4, 15. Next, Adorare Deum in signo non proprio, est Idololatria, saith Altisiodoras'; 
Altis. l. 1. c. 15.  The Adoration of God in an Image (or sign) which God hath not appointed, is Idolatry.  
Thirdly, we charge them, that some of them do worship Images, as if they were very Gods. Some indeed do extenuate their palpable Idolatry, and (especially in discourse and disputation) they will tell you, that they worship, only before them. But our Sayrus informeth their consciences 
Clavis Consc. l. 4. c. 3. sect. 11.  otherwise, that the very Images are to be adored.  
Bellarmine speaketh yet broader: that they do 
De Imag. lib. 2. c. 21.  not worship tantùm, coram, per, & in: only Before, By, or In the Image: but that they give their worship to the very Image, as men do their alms to the Poor: and that, Ipsae Imagines terminant venerationem, that their worship doth rest in the Image. Yet lacobus Naclantus (as he is quoted, by 
Homily of Idolatry, part. 3. pag. 71.  our excellent Homily against Idolatry) out-draweth him in his own Bow, and is more bold, and broad than Bellarmine himself, in the behalf of Image-adoration. Non solum fatendum est fideles in Ecclesia adorare, coram Imagine (ut nonnulli ad cautelam forte loquuntur) sed & adorare Imaginem sine quo volueris scrupulo. Some (saith he) say that we worship, only before the Image (which they speak cautelously) but we adore the Image itself, without any manner of scruple.  
Proceed we from their Positions, to their Practice: and we shall perceive that some of them worship the very Image. Our English woman is one, 
Rainoldus de Idol. lib. 2. cap. 3. sect. 70.  who prayed to the Image of our Lady, that it would intercede for her, to the person of our Lady: as it is related by that reverend Divine, Doctor Rainolds. Their own Italian women are many: who worshipped the Image of the Lady Prunetana of Florence, tanquam plwiae, serenitatisque Donatricem, as the very Author of Rain and Faire-weather. The instance is authentical: a Pope is my Author, Pius secundus. Moreover, 
Coment. Pi●. 2. lib. 2.  they utter Prayers to their Pictures, which cannot concern the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thing Resembled: Thus they Pray to the Cross.  
Ara Crucis, Salue lignum 
Breviar. Rom. part● Hye●al. fine.  Lampas lucis, Vitae, dignum Vera salus Hominum: Ferre mundi pretium: Nobis pronum, Confer isti Fac Patronum, Plebi Christi, Quem tulisti Dominum. Crucis Beneficium. O Altar bright, Hail holy Wood The Lamp of light, Of life: the Rood Thou hope of our salvation: Of peerless estimation: Cause him to hear, Of thy good grace, whom thou didst bear, Bless this whole place, To free us from damnation. And goodly congregation.  
That the Cross should intercede to Christ: this Prayer cannot be to Christ, but to the Cross itself. These words also are spoken directly to the Painted cloth, and to the Image: and are not agreeable to jesus Christ.  
Salue sancta facies nostri Redemptoris: 
Moulins Buck●● sect. 120. pag. 321.   
In qua nitit species, divini splendoris:  
Impressa panniculo nivei candoris:  
Salue vultus Domini, Imago beata:  
Deduc ad proprium, O foelix figura:  
Ad videndum faciem, quae est Christi pura.  
Hail holy face, of Christ Redeemer mine,  
In which the sparks of heaven itself do shine,  
Here pictured in pure linen white and fine.  
Hail blessed Image of that blessed face,  
Of Christ himself: O bring me to that place,  
Where His face I may see, by Thy sweet grace.  
Neither may we pass their Pater Noster, which they are permitted to pray unto an Image, even by 
Catech. Trid. Tract. de Orat. Tit. Quis Orandus.  their Trent Catechism.  
To come to a conclusion of this point: Bellarmine himself doth grant, that Christians have worshipped the very Images, and that with Divine 
Bell. de Imag. l. 2. c. 11.  Honour: and he doth imply, that Christians may worship the very Images. The two main reasons he rendereth wherefore the Heathen did adore the very Images, are these. Quia movebantur, & loquebantur: 
De Imag. l. 2. c. 13.  because they seemed to move and speak: & quia praedita erant forma humana; and because they had the members of men: things not unusual amongst our Adversaries.  
I add, that Christians do worship the very Images, and that with divine Honour. We cense them, saith Bishop Bonner. Suaves odores, nos etiam 
Bonner in Praec. 2.  in ipsa Ecclesia, offerimus Imaginibus: We offer sweet odours (even Incense) unto Images in our Church, saith their Bellarmine. And when God 
Bell. de Eccles. Triumph. l. 1. c. 13. p. 1957.  himself would decipher most detestable Idolaters, he describes them thus: Every man, had a Censer in his hand. Ezech. 8. 11. And in the Pontifical it is said, Thus à Pontifice in thuribulum imponi: 
Pontif. Part. 2. the benedict. nova Crucis.  that the Pope doth stand with a Censer in his hand, & mox Crucem incensari, and that Incense in that Censer is employed about the Cross.  
Moreover, Nabuchodonosor, in signum honoris iussit, ei offerri munera odorum, & suffituum, id quod nos etiam secundùm fidem nostram Imaginibus facere consuevimus. Nabuchodonosor (saith Vasquez) by way of honour, commanded that Odours and Perfumes 
Vasquez. de Adorat. Disp. 6. cap. 3.  should be offered unto Daniel: which we also, according to our Faith, use to perform unto Images. And (which is yet more considerable) the same Vasquez in the same book concludeth, that Hezechiah did break the brazen Serpent, quia illi adolebant Incensum, because they burned Incense unto it: and yet he confesseth that they do the same to their Images in the Church of Rome.  
I cannot tell how to express it, nor they how to excuse it. Think withal that they swear by them, go a Pilgrimage to them, a Procession with them, and place them in the principal places of their Churches, to bow and creep unto them. I demand, With divine Honour external, could more be done, if the natural Image of God, Christ jesus himself, did descend visibly to be adored? I must answer myself: but in the phrase of holy Augustine (quoted by our holy Bishop jewel) Nemo mihi 
jewel. Artic. 14. sect. 12.  dicat, Non est Deus; nam pro qua re habeant, Ara testatur: Let them never say, We do not worship Images as God; Let their Incense alone testify their Adoration. Or rather I will conclude 
Bell. de Imagine. lib. 2. c. 24. pag. 2081.  in Bellarmine's own words: Etiamsi quis dicat, id se facere propter Deum, vel Christum, non propter Imagines: hoc ipso, quod eas colit divinis honoribus, convincitur: eas colere propter ipsas, non propter Deum: quicquid ipsi verbis dicant. Let the Image-worshippers protest what they please, that they worship God in the Image, and not the Images themselves: yet so long as we see their Practice, we know they worship the very Images indeed, although they speak never so much to the contrary.  
Audito nomine Ecclesiae, Hostis expalluit: They 
Camp. Rat. 3.  triumph in Tradition: and press us with the perpetual Practice of the Church, which doth undeniably prove (say they) that the worshipping of Images is lawful. This Arch-argument is urged by that Arch-apostate. Consider his confident assertion, Consilio sui reditus, sect. 23. pag. 24. Ecclesiam porro Christianam, etiam Antiquissimam, Totam, ac Vniversalem, summo consensu, absque ulla oppositione, aut contradictione, statuas ac imagines veneratam esse, est certissimum, ac probatissimum: It is, saith he, most sure, and most certain, that the whole ancient Church, with one consent, and without any opposition, did practise the worshipping of Images. I cannot sufficiently admire the impudence of this Assertion: which advanceth it self with a double insolent injury: the first, against God; and the second, against the Church. Suppose his Bravado to be true: that the whole ancient Church with one consent did admit Image-adoration. But suppose withal (with your eyes see) that God's Law doth interdict it: Is the Tradition of the Church a warrant sufficient, to justify the breach of Gods own inhibition? the case is here clear: they are mandata mea, not aliena: the Commandments of God, and not of the Church, which must judge or justify us at the Day of judgement. Next, as this Assertion wrongeth God, by equalling the Commandment of the Church to his Commandment: so doth it wrong the Church also, by a manifest belying of it: that the whole Church did concur in one consent to worship Images. Leo Isaurus, Const. Copronymus, Leo Armenius, Michael Balbus, and Theophilus: all these Emperors were Iconomachis, that is, enemies to Images, saith Bellarmine. 
Bell. de Imag. lib. 2. cap. 6.  Again, Serenus Bishop of Marseilles, Claudius of Turin, Hincmarus of Rheims, and Agobardus of Lions: all these opposed Images, as it is acknowledged on all sides. Finally, the Constantian Council in the East, and that of Frankford in the West, 
Chemnit. Exam. part. 4.  did definitively condemn Images: and the Libri Carolini were wrote at the same time, on the same Theme. Now, when as five Emperors, four Bishops, & two Counsels, plainly opposed themselves: Books were written, Images broken, and millions slaughtered in this cause of Images: and that dreadful prognosticon, the Sun seventeen days darkened, 
Homil. of Idol. part. 2. p. 36.  when the Emperor was murdered, and Images established by Irene: Where now is that face, and whence was that forehead hewed, which blusheth not to say that it is most certain, that the whole Church did worship Images, with one consent, and without any opposition or contradiction?  
Moreover, how injustly he doth father this idolatry on the old Church, let these old Fathers testify, even out of my small reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Clem. Alexand. Protreptic. pag. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Are they not monstrous men (indeed in a monstrous error) who prostrate themselves before a stony Statue, saith Clem. Alexandrinus. And the same Author saith in the same place, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men become the worshippers of Statues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because custom bereaveth them of their senses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Iu. Martyr Resp. ad Orth. Resp. 43.  saith justin Martyr, We should worship no things, but such as have life: we can easily assume: But Images have no life: & you can conclude with like facility: therefore, we should not worship Images. Chrysostome condemneth the idolatry of the 
Chrysost. in psal. 134. 15.  Heathen, because they worshipped that which (was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), A thing without life, and sense: the true properties of Images worshipped by Christians at this day. Theodoret saith on this Commandment, We are forbidden, a double act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theodoret. in Exod. quast. 38.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both to Worship and to Bow: in regard of a double object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only Idols, but all Similitudes, saith he, are interdicted to be adored. All those Scriptures which Cyprian allegeth against the Images of Pagans, may 
Cypr. ad Quirinum, lib. 3. sect. 59 Lactant. lib. 2. cap. 2.  as properly be urged against the Images of Christians. Lactantius doth dispute the case (I may say with our Adversaries) Quae dementia est aut ea Fingere quae Timeant, aut ea Timere quae Finxerunt? What a folly-frensie is it either to make that which you do fear or worship, or to worship that which you have made? Non ipsa inquiunt timemus, sed eos ad quorum imaginem sunt ficta: We are not so gross (say they) as to fear or worship the Image: but in the Image, the thing which is represented by the Image. Nempe eos in coelo arbitramini: cur ergo oculos ad coelum non tollitis? Cur ligna & lapides spectatis? You suppose then, that those whom you worship are in Heaven: Why then do you not lift up your eyes to Heaven? Why lookest thou on that picture, on that stock or stone? Thus Lactantius argueth this very Controversy: Let our Adversary's study how to answer him. For my part, I cannot be their Advocate, against so direct an Accuser.  
Arnobius prosecuteth the same Argument, which may be applied with a small inversion: Discutite 
Arnob. Adu. Gent. lib. 6. pag. 677.  aliquando caliginem: At length, saith he, Put away the mist from your eyes. Simulacra ista, quae vos in templis omnibus prostrati adoratis, lapides sunt, & ligna: The Images which you worship in all your Churches (look on them) alas, they are but stocks and stones. Deos inquitis per simulacra veneramur: 
Lib. 6. pag. 671.  It may be you excuse yourselves, that it is but veneration, and not to the Image, but through the Image to the Saints. Quid si coli se nesciunt dij? What if those Saints be not omniscious? What if they do not see your adoration? Are not you then blind idolaters? Saint Augustine's saying is not impertinent, though it may be not so pat to the purpose, as the premises. Et Idola quidem omni sensu 
August. Ep. 49. quest. 3. pag. 194  career, quis dubitet? verum cum his locantur sedibus, honorabili sublimitate, ut à precantibus, & immolantibus attenduntur: ipsa similitudine animatorum membrorum, & sensuum, quamuis insensata, & inanima, afficiunt infirmos animos, ut vivere, ac spirare videantur: Who is so stupid, as not to know that an Image hath neither life, nor sense? yet is it not possible, that their place, in the principal part of the Church, the people practise to bow before, and to make Prayers and Oblations to them: and their shape and very form of men. Is it not possible, that these things may so affect the weak minds of the silly Vulgar, that they may think, that they have even life, and sense also?  
These Fathers have argued, they shall also conclude for us. Arnobius concludeth the very point: 
Arnob. lib. 6. pag. 673.  Ridetis priscis temporibus Persas; Flwios coluisse, Arabas Lapidem, acinacem Scythas, Lignum Carios pro Diana, etc. & abstinetis à risu, cum pro Dijs immortalibus, sigilliolis hominum, & formis supplicatis humanis? So he of the old Romans: and this I bring home to the doors of the present Romans: You laugh to hear that the Heathen idolaters did adore, some the Rivers, some a Sword, others a piece of wood for Diana: and Stocks and Stones, for their other Deities.  
And can you abstain from laughing, to think that yourselves do worship the Saints in Pictures, and a piece of wood for the Person of the Saviour of the whole World? Lactantius his conclusion is very 
Lactant. lib. 2. cap. 18.  confident, Non est dubium quin nulla religio sit, ubicunque simulacrum est: It is certain, there is no Religion, wheresoever there are any Images worshipped: Images I say; for what else is simulacrum? Let our Adversaries distinguish of this Censure. And yet Saint Augustine doth anticipate their curious 
August. Epist. 49. Deo gratias.  Distinctions. Neque illinc excusant impij sua sacrilega sacra, & simulacra, quod eleganter interpretantur, quid quaeque significant: Neither can any Image-Patron excuse their Image-Adoration, by varnishing it over with the pretty colours of their nice Distinctions.  
Here is enough for this point: but that one of their own saith more, and driveth the Nail to the very head. Peresius delivereth words, which are as 
Peresius de Tra. part. 3. the imag.  it were Antipodes to those of Spalleto. Neque Scripturam, neque Traditionem Ecclesiae, neque communem sensum sanctorum, neque Concilij generalis determinationem aliquam; neque rationem, qua hoc efficaciter suaderi potest, adducunt, saith Peresius. And Cassander 
Cassand. Consultatio Tit. de Imag.  concurreth in the same Conclusion, that is: No man (say these men, our Adversaries) can produce either Scripture, or Tradition, or consent of Fathers, or definition of any general Council, or any sound Reason, whereby they can plainly prove the lawfulness of the worshipping of Images.  
Thus their Cloud of Traditions is vanished like the morning dew before the Sun: they dim not our eyes from seeing this Truth as clear as the Sun at noon day. Images are not to be worshipped.  
At the end, when a battle is defeated, a desperate Soldier receiving a mortal wound, when he can do no more, he doth what he can: in fury he draweth the weapon out of the wound, and breaketh it in pieces. So this plain precept, having smote this prime point of Controversies thorough the loins: the Idol-champions act their last furious part, in breaking this second Commandment into pieces, two ways; by Inclusion, and Exclusion. First, some include this in the first, and say that it is but a part of that Commandment, Thou shalt have no other Gods but me, with an etc. in stead of this long Commandment, both in their Catechisms, and in their Controversies also. So Costerus alleging 
Coster. Ench. cap. 13.  our principal Argument, omitteth the principal part of our Argument, Non facies tibi sculptile, neque ullam similitudinem; Thou shalt not make to thyself any graved Image, nor any likeness of any thing, leaving out that thing which is most material, Non adorabis ea; Thou shalt not bow down to them. But this shuffling maketh their Cause the more suspicious: he that putteth out the Candle, doth kindle a conceit, that there may be some thievery, and it is a pretty trick of petty Pilferers, when they have stolen one bag of Ten, to divide one of the Nine into Two, to make up the number. But God be blessed, his providence hath prevented this sacrilege. For, Exod. 20. 7. Thou shalt not covet thy neighbour's house: Thou shalt not covet thy neighbour's wife: but, Deut. 5. 21. it is inverted, Thou shalt not covet thy neighbour's wife: Thou shalt not covet thy neighbour's house. The Tenth can be but one Commandment: if the Second be none, then are there but nine Commandments, and this is short measure for a Decalogue.  
The next is more gross: a peremptory excluding of this Commandment, avouching it to be Positive, and proper only to the jews: not moral and obligatory to the whole world. This is the refined device of Vasques: and this seemeth to be 
Vasques de Adorat.  the scope of subtle Suarez, though he carry it more covertly. Said, I say, it is by some of our Adversaries, to be ceremonial, and therefore not to concern us Christians.  
The Heathens had an Hieroglyphic, expressed 
Rainold. de Idol. lib. 2. c. 3. sect. 49  by five figures, a Child, an old Man, an Hawk, a Fish, and an Hippopotamus, or Horse of Nilus, wherein the imprese was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, O ye who are coming into the world, and ye who are going out of the world, God doth hate impudence. By the Child they understood Life, or Men coming into the world: by the old Man, Death, or such as are going out of the world: by the Hawk (which is of a most quick sight) the omniscient God: by the Fish (which is an abomination to the Egyptians) Hatred: and by the Hippopotamus (which is said unnaturally to kill the Sire, and to force the Dam) Impudence. I may make bold to make use of this phrase: I say therefore, O ye Romists, from the old Cardinal to the young Novice: Know that the Eagle-eye of God's vengeance will pursue that hated Wretch to perdition; who dare so to smite his Father, God: and to offer such violence to his Mother, the Church: as to vilify, and nullify that Precept, which He hath given, and She should keep.  
Consider the commination, God will visit Image-adorers: the commendation, God calleth it love, if men will not worship them: the long plague, I will visit the third and fourth generations of them that do worship: and the longer promise, I will show mercy unto thousands, of them that do not break, but keep amongst the rest, especially this Commandment. The Titles; of himself, I am a jealous God: of the Sin, Iniquity, and the hatred of God, to bow to an Image. Now is all this but Positive? but Ceremonial? but for a People? but for a Season?  
But where as God hath written in this Commandment, as it were in great letters, that he which runneth may read them, Mandatum meum, My Commandment: for Man to blot this out, and in the stead thereof to write Mandatum nullum, No Commandment: This is somewhat harsh; to say no more. Whereas God saith here; I will show mercy unto thousands of them that keep, Mandata mea, my Commandments; to reply, Lord we will have thy mercies, and we do keep, Mandata tua, thy Commandments; only this long Commandment is Mandatum nullum, no Commandment: it is ceremonial, it concerneth not us. Can we conceive this without blushing?  
Leave we then the Image-worshippers to their shifts and subtleties. For us, let us use almost the words of their Bellarmine in this case, though in 
Bellar. de Imag. lib. 2. cap. 22. pag. 2077.  another branch thereof▪ Dicent fortasse praeceptum loquitur de Latria per se, & non propter aliud: Peradventure they will distinguish of this Commandment. Nil facit ad rem: hic enim non de sensu, sed de verbis agimus: Their Distinctions are nothing to the purpose; for we are here to consider the words of the Commandment. Satis nobis est in praecepto simpliciter negari, imaginibus deberi latriam: It is sufficient for our sides if the Commandment do plainly prohibit the worshipping of Images. Nos enim modum loquendi praeceptorum sequi debemus: We are bound (I hope I may speak that of the Commandments, which Bellarmine spoke of the Counsels.) We are bound, I say, to follow the letter of the Law.  
And the letter of the Law, I am sure, runneth roundly for our cause: Thou shalt not make to thyself any graved Image, nor any likeness, of any thing, that is in Heaven above, or in the Earth beneath, or in the Water under earth. Thou shalt not bow down to them, nor worship them.  
Thus long have I been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and have showed what they can say for Images. Now I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and show what we can say against Images. A few blows will be enough fastened on a feeble Adversary: I will dispatch this discourse very speedily. As Deborah sang of the Heavens, judges 5. 20. that the Stars therein in their courses fought against Sisera: so may I say of this Precept, that the Points herein, in their courses fight against Images. In the Purpose, the first Point is the prohibition: Thou shalt not make to thyself any graved Image, that is, without authority from God. Let all our Image-worshippers, show any one authority out of the Scriptures, for the making and worshipping of Images, and we contend no farther.  
And as it followeth in the plain syllables of the Exposition: if their Crucifixes, Rood, and other Images, be not some likeness, of some thing, either in Heaven above, or in the Earth beneath, or in the Water under the Earth; then will we cast down our weapons, and confess them Conquerors.  
For their Practice: if it doth not (by their Prostrations, Precations, Pilgrimages, Processions, Censings, etc.) exhibit that superior worship in the highest degree, even an external Latria, befitting even Christ himself, if corporally present; then may they excuse.  
But if they do not perform that inferior practice, and do not bow to a graved Image, then will we bow to them, and beg forgiveness for our calumny: but if they do,— then deem I it their duty to bow to God, and crave pardon for their idolatry.  
The Arguments, drawn from God's justness and goodness, are rather from Images then against Images: and therefore they seem not very pertinent to this point. Yet it will appear, that these also, are not like Meroz, judges 5. 21. but that they also come forth to the help of the Lord, to the help of the Lord against the mighty.  
The Punisher, God: is expressed by a dreadful Title; He is a jealous God Now, when a jealous man will excuse his wife, who hath communicated her Bed and Body to another, mitigating that Action by the manner thereof, and the quality of the Person: then will our jealous God approve the worshipping of Images, qualified by acquaint Distinctions.  
The Punishment, is poured on Persons, who are here said to hate God; and such are the worshippers of Images; effectiuè, at the least. By it they have occasioned the Heathen to hate Christ, and Christianity. Images have been an infinite scandal to the Turks, to the jews, and to the Gentiles, as it is avouched by learned Chemnitius. 
Exam. part. 4. pag. 6.   
God's Goodness, both in regard of the Quality, Mercy: and of the Quantity thereof, to Thousands: is enlarged to such as are so qualified as the Text mentioned, who in declining of Images, do keep Mandata mea, eschewing this sin forbidden in the Scriptures.  
The Scripture (is our David against the Philistims) it bringeth forth an army of Arguments against Images. Of this Army of allegations, I will draw out (like Gedeon, judges 7.) only some few selected Voluntaries; although a multitude might be pressed forth to this purpose. These also (as David did his mighty men, 2. Sam. 23.) I will reduce to three Companies. I will oppose Images, from the Law, from the Prophets, and from the New Testament.  
The Law, you see, the very Letter thereof doth smite down Images in this Commandment: besides this, we have a Caveat, not to make the Image of God, Dent. 4. 15. A command not to bow to an Image, Levit. 26. 1. And because they did make an Image, and bow to it, Thousands died for it, Exod. 32. 28.  
The Prophets: Esay saith, They that make an Image, are all of them vanity, 44. 9 A molten Image is a Teacher of lies, saith Habbakkuk 3. 18. but of all that is most fearful, Psal. 97. 7. Confounded be all they that worship carved Images. The curse of God striketh somewhat nearer than a Trent Anathema: and the Trent abettors, had need to take notice of it.  
The New Testament: To change the glory of God into the Image of a man, was the sin of the Pagans, saith Saint Paul, Rom. 1. 23. And it shall be the property of Antichrist, that his servants shall worship Idols, or Images, saith Saint john, Revel 9 20. and therefore that we should be neither seduced to Antichrist, nor reduced to Paganism: the Apostle shutteth up his Epistle with that emphatical Cave, 1. joh. 5. vlt. Babes take heed of Idols; not only of Idolatry, but of Idols, and the very occasion thereof.  
Now, I may use the phrase of that Heathen judge: Si hic non sit testimoniorum satis, nescio quid sit satis: If these be not testimonies enough, I know not what is enough. But this I know, that they all give plain witness to the plain words of my Text. Thou shalt not make to thyself any graved Image. Therefore; Image-adoration is most abominable.  
Let me crave your leave, that I may take my leave in a word of Exhortation: God knoweth when we shall meet here again together; let not therefore my long Vale tyre you, though it be indeed somewhat over-tedious.  
First therefore, I address my speech two ways, to two sorts of Romish Catholics. Some be rigidi, resolute in their determinations: others are molliores, more moderate in their opinions.  
For the first, I should presume, if I should but hope, to prevail with them by persuasion. I remember that peremptory protestation of the Abbot Theodosius, in the seventh Synod. Potiùs omnia lupanaria esse intranda, quàm intermittendam 
Chemnit. Exam. part. 4. pag. 63.  adorationem illius Imaginis: That he had rather men should enter all the Stews, then omit the adoration of that Image.  
And I cannot forget that three Popes, Gregorius the third, Adrian the first, and Leo the third (Bellarmine is my Author) that they 
Bell. de Imag. lib. 2. cap. 15.  fell from the Emperors, excommunicated their Persons, inhibited their Tribute, and thrust them out of their Dominions: all this, for this one Point, because they opposed the worshipping of Images. I know also that Idolatry is a lie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of all errors: and that there are such, who believe a lie, 2. Thessal. 2. 11. and therefore their Faith is fastened on this Tradition, as the Truth is on God's Word, Matth. 5. 18. Heaven and Earth shall pass, before they will alter one jot, or tittle of their Religion.  
Therefore I say, I presume not to persuade them to an alteration of this point of their Religion: yet I despair not, to entreat them to a mitigation of one affection in their resolution; that they would not hate us, because indeed we do hate their Images. I will speak Bellarmine's own words. Eos male agere, quòd 
Bell. de Imag. lib. 2. cap. 8. pag. 2031.  pro Imaginibus suis, Dei occiderent Imagines. Surely those Catholics do not well in hating us, who are Gods Images, because we hate Idols, which are their Images.  
Let them not marvel that I insist so much on this point, that they hate us, and that for this point, for Images. Although their powder plot would have buried our Records, yet our Records cannot bury their powder plot. That telleth us, that they hate us; and that they hate us as for Popery in general; so for Images in particular.  
Were they not Image-worshippers, which were those powder pioneers? And was it not a miraculous Image, which some afterwards 
Garnets' straw.  produced to justify, nay to sanctify either the Action, or some Actor in that conspiracy? But blessed be God that Action was indeed an Image, Idolum, Scimus idolum in mundo nihil esse, it did nothing in the world to hurt us. And those Actors were mere Idola, like the Heathen Images, Psal. 135. 15. They had eyes, but they saw not; that Flame which they looked for. They had ears, but they heard not; that Crack which they prayed for. They had 
The seven Sparks.  mouths, but they breathed not; out that threatened havoc to our Church and Commonwealth, which they conspired for. O then, although you esteem us not Christians, yet abate, abate, as ye are men, abate this inhuman cruelty. And if that plot had been perfected, you had doubtless plagued us, to the third and fourth Generation: but withal I fear, I fear, you had prevented God from showing mercy (toward yourselves) even to Thousands. Therefore for our Body's sake, and for your own Souls sake: Blessed be our God, for that blessed prevention.  
But to those who are disposed more mildly, I dare unbosom my Exhortation more boldly. Some Romish Catholics, I bear them 
Rom. 10. 2. Act. 17. 30. 2. Thes. 2. ●2.  record, that they have zeal, but not according to knowledge: and I know, God will show mercy to the ignorant; provided that their ignorance be not affected, and that they take not pleasure in unrighteousness.  
Let me speak therefore unto you, as Saint Paul did to Agrippa: Do you believe the 
Act. 26. 27.  Scriptures? I know you do believe them. If you do! Think you: Is not this Commandment the Scripture? Are they not the very syllables of this Commandment which I have read to you? yea, let me press you a little farther. Have I not laid open all your starting holes? that your best Arguments are but Fig-leaues, not able to cover the apparent nakedness of your idolatry? Let me therefore convent your conscience: and in the sight of your conscience, and of God himself, let me conjure you to read over this long Commandment, again and again, at your best leisure. And then consider advisedly, whether GOD doth not seem to speak to you, as he did to jonah: Dost thou well to be angry for the 
jonah 4. 3.  gourd? so here, do you well to be angry for the forbidding of Image-worship? But if you should answer GOD for your error, as jonah 
vers. 9  did for his anger; We do well to worship Images, even unto death, that you will die in that Devotion: Then do I fear that the seventh verse of the ninety seven Psalm will be the Epitaph on your Grave-stone: Confounded are all they which worship carved Images.  
But beloved, I hope for, and pray for better things, for many of you: even such things, as may accompany salvation. To which end, consider this plain Commandment! Not any likeness, of any thing, in any place. Consider also the Argument. The Punisher, a jealous God, whom ye cannot blind with your blanched excuses. The Punishment, he will visit the sins of the Fathers on the Children, to the third and fourth generation, that is, if you persist, God's visitations and plagues may be poured on your own Persons, yea and on your children's children, and your own eyes shall behold them.  
But if you convert (Christ move your hearts to such a happy conversion) than mercies shall be multiplied upon you in Thousands: you shall be made the instruments to save thousands of souls, of such as shall issue from your own bodies.  
I beseech you therefore, for God's judgements, and for God's Mercies, for God's sake, for your own sake, for your children's sake, yea for your children's children's sake, for the sake of a thousand Souls yet unborn: I beseech you Brethren, I beseech you, consider what I say; and God almighty give you understanding in all things.  
But be it so, that in God's secret Wisdom, or in his sacred justice, our Adversaries do esteem these poor words of mine, to be indeed but Words, but Wind, but Water spilt upon the ground, not worth the taking up: yet you, who are Friends, Brethren, and Fellow-members, be ye Gedeons' fleece, attract this dew of Heaven, more than the Romish Catholics (that is in their sense) more than all the world beside. A motive: Consider the Controversy betwixt us. It is not (as Bellarmine's phrase is) de stillicidijs, concerning that Eaves-dropping, House ransacking, Soule-sifting, Bosome-exenterating, Auricular Confession; though that be a strange intruding mystical policy. It is not the uno apice, of one Point, that full Point, where the Papists would pitch their period, the Papacy, the Primacy; though that be an insolent insulting proud Tyranny. Neither is it only an heresy; although the worshipping even of Christ's Image, was esteemed an heresy, by Irenaeus, Epiphanius, Augustine, 
Bellar. de Imag. lib. 2. cap. 21. pag. 2081.  and Damascen, as Bellarmine himself doth testify. But it is Idolatry: Idolatry, at the very name whereof, Heaven doth lament, Hell triumph, and the Earth cannot but quake and tremble.  
Idolatry, of which Perinottus protested, that the Emperor could suffer any reproach of errors, 
Melchior. Adam. in vita Me●a.  abuses: but of Idolatry, he was impatient, as of a thing insufferable.  
Idolatry, for which Claudius and Nicostratus, 
Bell. de Imag. lib. 2. cap. 6.  expert Statuaries, were put to death, because they would not make such Statues; choosing rather to die, then to give the occasion of Idolatry.  
Idolatry, of which Spalleto speaketh: that Idolatry is worse than most Heresy: Idolaters 
Consilio sui Reditus, sect. 2.  to be separated from by all men. Idolatry, is the crime from which God doth command you, and I persuade you.  
Now, that worshipping of Images is Idolatry, I need not tell you; ex ore infantium, when you catechise your children, your children will catechise you, Thou shalt not make to thyself any graved Image, etc. But now you know it, your care must be to shun it. For — the Lord is a jealous God, and will divorce that Soul, which shall sinne by Idolatry, by spiritual Adultery, and He will visit— send out a plague. It is Carrions opinion, that 
Carion. Chron. lib. 2.  the Turks have overrun so much of Christendom, for this one sin of Idolatry. How soever our Security may suppose the Turks long arms too short to reach us so fare off: Yet (if we become Idolaters) may He, or some such as He, by God's permission, visit us— But the Lord bless us from such a visitation.  
And this Visitation may be derived to the third and fourth generation: if you worship Images, you may see God's plagues on the children in this world: and in the world to come you may hear your children's children, cry out in that phrase of Saint Cyprian; Heu parents sensimus parricidas: alas, our Parents have damned us, by their exemplary Idolatry.  
But I pass these punishments, persuading myself that I shall persuade you from Promises. You being Sons or Servants, not Slaves; to be led with gentleness, and not to be forced with whipping: Beware then of Images, because God will bequeath mercy unto Thousands, and Thousands of mercies unto you, if you do beware.  
The Means also God setteth before you; Amor mei, and Mandata mea. If you have the love of God ●● your Hearts, and the Law of God in your 〈◊〉; Image-Idolatrie will find you impregnable. Custom, in the later Ages, may perhaps stagger the Ignorant: but Mandata mea, God's Law doth obscure Man's Law, as the Sun doth the smallest Candle! Read the Scriptures, and it is impossible to be enticed to Idolatry. For the other branch: The love of Traffic may prevail with Merchants; the love of Novelty with Travellers; the love of Profit with Tradesmen; the love of Pleasure with Gallants; and the love of Preferment with the Ambitious. Moreover, men may be alured to Idolatry by the love of Friends, by the love of Parents, by the love of Children, by the love of a Wife, or by the love of a Husband. O but let these petty Streams fall into this main Ocean. Let this Love of God, swallow up all these Loves of Men. And the force of this Love constraineth me, at the very thought of Images, to Bow my knees to You, that You would never bow your knees to Them. And God himself bow all your Hearts to Him, that you may Never bow to any Images. Amen, Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.