A09466:409
A treatise tending unto a declaration whether a man be in the estate of…A treatise tending vnto a declaration whether a man be in the estate of…
A treatise tending unto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first, how he may in time come out of it: if in the second, how he may discern it, and persevere in the same to the end. The points that are handled are set down in the page following.A treatise tending vnto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first, how he may in time come out of it: if in the second, how he maie discerne it, and perseuere in the same to the end. The points that are handled are set downe in the page following.
London: printed by R. Robinson for T. Gubbin, 1590
The Assertion. › Argument 3 › The proof.The Assertion. › Argument 3 › The proofe.
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.
And they have very plainly repealed the second commandment in that they teach it lawful to make images of the true God, and to worship him in them. For the flat contrary is the very scope of this commandment: namely that no image must be made of the true Jehovah: nor any worship be performed unto him in an image: which appeareth thus. In Deuteronomy Moses maketh a large commentary of this commandment, and this very point he1 sets down expressly, saying, take heed to your selves: for ye saw no image in the day that the Lord spake unto you in Horeb, out of the middest of the fire: that ye corrupt not your selves, and make you a graven image or representation of any figure, &c. His argument I set down thus. As God appeared in mount Horeb, so he is to be conceived and represented: but he appeared in no image in mount Horeb, only his voice was hard: therefore he is not to be conceived or represented in any image: but men ⟨p. 218⟩are to be content, if they may hear his voice. Again, that sin to which the people of Israel were specially given even that doth the Lord especially forbid: but to this were the people of Israel specially given, not so much to make Images of false Gods, as to make Images of the true God, and to worship him in them: which I prove thus.
And they haue verie plainely repealed the second commandement in that they teach it lawfull to make images of the true God, and to worship him in them. For the flat contrarie is the verie scope of this commandement: namelie that no image must be made of the true Iehoua: nor any worship be performed vnto him in an image: which appeareth thus. In Deutronomie Moyses maketh a large commentarie of this commandement, and this verie point he1 sets downe expresselie, saying, take heed to your selues: for yee sawe no image in the day that the Lord spake vnto you in Horeb, out of the middest of the fire: that yee corrupt not your selues, and make you a grauen image or representation of anie figure, &c. His argument I set downe thus. As God appeared in mount Horeb, so he is to be cō ceiued and represented: but he appeared in no image in mount Horeb, onelie his voice was hard: therefore he is not to be conceiued or represented in anie image: but men ⟨p. 218⟩