A01760:428
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not only our own arguments [sic] against the same are strongly confirmed, but likewise the answers and defences of our opposites, such as Hooker, Morton ... Forbesse, &c. particularly confuted.A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
Leiden: printed by W. Christiaens, 1637
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Burgess hath been so dull and sottish, as to write that the Signs are but accidentally before the Communicants, when they receive, he is to be ignominiously exsibilat; for making the Sacred Sacramental Signs to be no otherwise present, then the walls of the Church, the nails and timber of the material Table whereupon the Elements are set, or any thing else accidentally before the Communicants. But, 2. put the case they did make the Elements only active objects of worship, when they kneel in the act of receiving them: What do some Papists make more of their Images, when they worship before them? they hold, as athe Archbishop of Spalato noteth, that Imago est medium duntaxat seu instrumentum quo exemplar occurrit suo honoratori, cultori, adoratori: imago excitat tantummodo memoriam, ut in exemplar feratur. Will we have them to speak for themselves? bSuarez will have Imagines esse occasiones vel Signa excitantia hominem ad adorandum prototypa. (c) Friar Pedro de Cabrera a Spaniard, taketh the opinion of Durand and his followers, to be this, That Images are adored only improperly, because they put men in mind 3of the persons represented by them: and he reasoneth against them, thus: If Images were only to be worshipped by way of rememoration and recordation, because they make us remember the samplers, which we do so worship, as if they had been then present, It would follow that all creatures should be adored with the same adoration, wherewith we worship God: seeing all of them do lead us unto the knowledge and remembrance of God. Whereby it is evident *that in the opinion of Durand; and those who are of his mind. Images are b•t active objects of adoration. Lastly, what saith dBecane the Jesuite? Imago autem Christi non est occasio Idololatriae ⟨p. 59⟩apud nos Catholicos, quia non alium ob finem eam retinemus, quam ut nobis Christum Salvatorem, & beneficia ejus representet. More particularly, he will have the Image of Christ to be honoured for two reasons. 1. Quia honor qui exhibetur Imagini redundat in eum cujus est Imago. 2. Quia illud in pretio haberi potest, quod per se revocat nobis in memoriam beneficia Dei, & est occasio ut pro e acceptis grati existamus. At Imago Christi per serevocat nobis in memoriam beneficium nostrae Redemptionis, &c. That for this respect the Image of Christ is honoured, he confirmed by this simile.