A defence of the discourse concerning the idolatry practised in the Church of Rome in answer to a book entituled, Catholicks no idolators / by Ed. Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1676
        
      
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         Images scanned from microfilm: (Early English books, 1641-1700 ; 879:9)
      
       
         
           
             A defence of the discourse concerning the idolatry practised in the Church of Rome in answer to a book entituled, Catholicks no idolators / by Ed. Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
          
           2 v. ([28], 347, [2]; 349-877 p.)
           
             Printed by Robert White for Henry Mortlock ...,
             London :
             1676.
          
           
             Reproduction of original in Huntington Library.
             Table of contents: p. [25]-[27]
             Vol. 2 has title: The second part of the answer to T.G., being a defence of the charge of idolatry practised in the Roman church, in the worship of images.
          
        
      
    
     
       
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         eng
      
       
         
           Godden, Thomas, 1624-1688. -- Catholicks no idolaters.
           Catholic Church -- England -- Controversial literature.
           Idolatry -- Early works to 1800.
        
      
    
     
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               Imprimatur
               ,
               G.
               Iane
               R.
               P.
               D.
               Henr.
               Episc.
               Lond.
               à
               sac
               .
               domesticis
               .
               June
               3.
               1676.
               
            
          
           
             
             
               A
               DEFENCE
               OF
               THE
               DISCOURSE
               Concerning
               the
               IDOLATRY
               Practised
               in
               the
               CHURCH
               OF
               ROME
               ,
               In
               ANSWER
               to
               a
               BOOK
               Entituled
               ,
               Catholicks
               no
               Idolaters
               .
            
             
               By
               ED.
               STILLINGFLEET
               ,
               D.
               D.
               Chaplain
               in
               Ordinary
               to
               His
               Majesty
               .
            
             
               The
               two
               First
               Parts
               .
            
             
               London
               ,
               Printed
               by
               
                 Robert
                 White
              
               for
               
                 Henry
                 Mortlock
              
               at
               the
               Sign
               of
               the
               Phoenix
               in
               St.
               Pauls
               Church-yard
               ,
               and
               at
               the
               White-Hart
               in
               
               Westminster-Hall
               .
               1676.
               
            
          
           
             
             
             
               TO
               THE
               RIGHT
               REVEREND
               FATHER
               in
               GOD
               HENRY
               Lord
               Bishop
               of
               LONDON
               ,
               One
               of
               the
               Lords
               of
               His
               Majesties
               Most
               Honourable
               Privy
               Council
               .
            
             
               
                 My
                 Lord
                 ,
              
            
             
               I
               Have
               heard
               that
               in
               some
               famous
               
                 Prophetick
                 Pictures
              
               pretending
               to
               represent
               the
               Fate
               of
               England
               ,
               the
               chief
               thing
               observable
               (
               in
               several
               of
               them
               )
               was
               a
               Mole
               ;
               a
               creature
               blind
               and
               
               busie
               ,
               smooth
               and
               deceitful
               ,
               continually
               working
               under
               Ground
               ,
               but
               now
               and
               then
               to
               be
               discerned
               by
               the
               disturbance
               it
               makes
               in
               the
               Surface
               of
               the
               earth
               :
               which
               is
               so
               natural
               a
               description
               of
               a
               restless
               party
               among
               us
               that
               we
               need
               no
               Iudge
               of
               Controversies
               to
               interpret
               the
               meaning
               of
               it
               .
               Our
               Forefathers
               had
               sufficient
               Testimony
               of
               their
               
                 working
                 under
                 Ground
              
               ;
               but
               in
               our
               Age
               they
               act
               more
               visibly
               ,
               and
               with
               that
               indefatigable
               industry
               ,
               that
               they
               threaten
               (
               without
               great
               care
               to
               prevent
               them
               )
               the
               undermining
               of
               our
               Church
               ,
               and
               the
               Ruine
               of
               our
               established
               Religion
               .
               Which
               since
               they
               cannot
               hope
               so
               easily
               to
               compass
               alone
               ,
               they
               endeavour
               to
               draw
               in
               to
               their
               Assistance
               ,
               all
               such
               discontented
               parties
               ,
               who
               are
               so
               weak
               ,
               (
               if
               any
               can
               be
               so
               )
               to
               be
               prevailed
               on
               to
               be
               instruments
               to
               serve
               
               them
               ,
               in
               pulling
               down
               a
               Church
               ,
               which
               can
               never
               fall
               ,
               but
               they
               must
               be
               stifled
               in
               its
               Ruins
               .
               One
               would
               think
               ,
               it
               were
               hardly
               possible
               ,
               for
               any
               to
               run
               into
               a
               snare
               ,
               which
               lies
               so
               open
               to
               their
               view
               ;
               or
               to
               flatter
               themselves
               with
               the
               vain
               hopes
               of
               escaping
               better
               than
               the
               Church
               they
               design
               to
               destroy
               .
               But
               such
               is
               the
               admirable
               Wisdom
               of
               
                 Divine
                 Providence
              
               to
               order
               things
               so
               above
               all
               
                 humane
                 Discretion
              
               ,
               that
               when
               the
               Sins
               of
               a
               Nation
               have
               provoked
               God
               to
               forsake
               it
               ,
               he
               suffers
               those
               to
               concurr
               in
               the
               most
               pernicious
               Counsels
               for
               
                 enslaving
                 Conscience
              
               ,
               who
               pretend
               to
               the
               greatest
               zeal
               for
               the
               Liberty
               of
               it
               .
               So
               that
               our
               Church
               of
               England
               in
               its
               present
               condition
               ,
               seems
               to
               stand
               as
               the
               Church
               of
               Corinth
               did
               of
               old
               ,
               between
               two
               unquiet
               and
               boisterous
               Seas
               ;
               and
               there
               are
               some
               very
               busie
               in
               
               cutting
               through
               the
               Isthmus
               between
               them
               ,
               to
               let
               in
               both
               at
               once
               upon
               it
               ,
               supposing
               that
               no
               strength
               will
               be
               able
               to
               withstand
               the
               force
               of
               so
               terrible
               an
               inundation
               .
               It
               is
               a
               consideration
               that
               might
               dishearten
               those
               who
               are
               engaged
               in
               the
               Defence
               of
               our
               Religion
               against
               the
               common
               Adversaries
               ,
               to
               see
               that
               they
               promise
               themselves
               as
               much
               from
               the
               folly
               of
               some
               of
               their
               most
               
                 seeming
                 Enemies
              
               ,
               as
               from
               the
               interest
               and
               Power
               of
               their
               Friends
               :
               
               thus
               like
               S.
               Paul
               in
               
                 Macedonia
                 ,
                 we
                 are
                 troubled
                 on
                 every
                 side
                 ,
                 without
                 are
                 fightings
                 ,
                 and
                 within
                 are
                 fears
                 .
              
               If
               men
               did
               but
               once
               understand
               
                 the
                 things
                 which
                 belong
                 to
                 our
                 Peace
                 ,
              
               we
               might
               yet
               hope
               to
               weather
               out
               the
               storms
               that
               threaten
               us
               ,
               and
               to
               live
               ,
               as
               the
               Church
               hath
               frequently
               done
               ,
               in
               a
               
                 tossing
                 condition
              
               ,
               with
               waves
               beating
               on
               every
               side
               .
               But
               if
               through
               Weakness
               
               or
               
                 Wilfulness
                 ,
                 those
                 things
                 should
                 be
                 hid
                 from
                 our
                 eyes
                 ,
              
               the
               prospect
               of
               our
               future
               condition
               is
               much
               more
               dreadful
               and
               amazing
               than
               the
               present
               can
               be
               .
            
             
               If
               it
               were
               reasonable
               to
               hope
               ,
               that
               all
               men
               would
               lay
               aside
               prejudice
               and
               passion
               ,
               and
               have
               greater
               regard
               to
               the
               
                 Common
                 Good
              
               ,
               than
               to
               the
               interests
               of
               their
               several
               parties
               ,
               they
               could
               not
               but
               see
               where
               our
               main
               strength
               lies
               ,
               by
               what
               our
               enemies
               are
               most
               concerned
               to
               destroy
               ;
               And
               that
               no
               men
               of
               common
               understanding
               would
               make
               use
               of
               
                 disunited
                 Parties
              
               to
               destroy
               one
               
                 Great
                 Body
              
               ,
               unless
               they
               were
               sure
               to
               master
               them
               ,
               when
               they
               had
               done
               with
               them
               ;
               And
               therefore
               the
               best
               way
               for
               their
               own
               security
               were
               to
               unite
               themselves
               with
               the
               Church
               of
               England
               .
               That
               were
               a
               Blessing
               too
               great
               for
               such
               a
               People
               to
               expect
               ,
               
               whose
               sins
               have
               made
               our
               Breaches
               so
               wide
               ,
               that
               we
               have
               too
               great
               reason
               to
               fear
               the
               common
               enemy
               may
               enter
               through
               them
               ;
               if
               there
               be
               not
               some
               way
               found
               out
               to
               
                 repair
                 those
                 Breaches
              
               ,
               and
               to
               build
               up
               the
               places
               which
               are
               broken
               down
               .
            
             
               For
               my
               own
               part
               ,
               I
               cannot
               see
               ,
               how
               those
               who
               could
               have
               joyned
               in
               Communion
               with
               the
               
                 Christian
                 Church
              
               ,
               in
               the
               time
               of
               Theodosius
               the
               Great
               ,
               can
               justly
               refuse
               to
               do
               it
               in
               ours
               .
               For
               that
               is
               the
               Age
               of
               the
               Church
               ,
               which
               our
               Church
               of
               England
               since
               the
               Reformation
               ,
               comes
               the
               nearest
               to
               ;
               Idolatry
               being
               then
               suppressed
               by
               the
               
                 Imperial
                 Edicts
              
               ,
               the
               Churches
               settled
               by
               Law
               under
               the
               Government
               of
               
                 Bishops
                 ,
                 Publick
                 Liturgies
              
               appointed
               ,
               Antiquity
               Reverenced
               ,
               Schism
               discountenanced
               ,
               Learning
               encouraged
               ,
               and
               some
               few
               Ceremonies
               
               used
               ,
               but
               without
               any
               of
               those
               corrupt
               mixtures
               which
               afterwards
               prevailed
               in
               the
               
                 Roman
                 Church
              
               .
               And
               whatever
               men
               of
               ill
               minds
               may
               suggest
               to
               the
               disparagement
               of
               those
               times
               ,
               it
               is
               really
               an
               Honour
               to
               our
               Church
               ,
               to
               suffer
               together
               with
               that
               Age
               ,
               when
               the
               
                 Christian
                 Church
              
               began
               to
               be
               firmly
               settled
               by
               the
               Countenance
               of
               the
               
                 Civil
                 Power
              
               ,
               and
               did
               enjoy
               its
               Primitive
               Purity
               without
               the
               Poverty
               and
               Hardships
               it
               endured
               before
               .
               And
               the
               Bishops
               of
               that
               time
               were
               men
               of
               that
               exemplary
               Piety
               ,
               of
               those
               great
               Abilities
               ,
               of
               that
               excellent
               Conduct
               and
               Magnanimity
               ,
               as
               set
               them
               above
               the
               contempt
               or
               reproach
               of
               any
               but
               Infidels
               and
               Apostates
               .
               For
               then
               lived
               the
               Gregories
               ,
               the
               Basils
               ,
               the
               Chrysostoms
               in
               the
               
                 Eastern
                 Church
              
               ;
               the
               Ambroses
               ,
               and
               Augustins
               in
               the
               Western
               ;
               and
               they
               who
               can
               suspect
               
               these
               to
               have
               been
               Enemies
               to
               the
               
                 Power
                 of
                 Godliness
              
               ,
               did
               never
               understand
               what
               it
               meant
               .
            
             
               It
               were
               ,
               no
               doubt
               ,
               the
               most
               desirable
               thing
               in
               our
               State
               and
               Condition
               to
               see
               the
               Piety
               ,
               the
               Zeal
               ,
               the
               Courage
               ,
               the
               Wisdom
               of
               those
               
                 holy
                 Bishops
              
               revived
               among
               us
               in
               such
               an
               Age
               which
               needs
               the
               conjunction
               of
               all
               these
               together
               .
               For
               such
               is
               the
               insolency
               and
               number
               of
               the
               open
               contemners
               of
               our
               Church
               and
               Religion
               ,
               such
               is
               the
               activity
               of
               those
               who
               oppose
               it
               ,
               and
               the
               subtilty
               of
               those
               who
               undermine
               it
               ,
               as
               requires
               all
               the
               Devotion
               and
               Abilities
               of
               those
               great
               Persons
               to
               defend
               it
               .
               And
               I
               hope
               that
               
                 Divine
                 Spirit
              
               which
               inflamed
               and
               acted
               them
               hath
               not
               forsaken
               that
               
                 Sacred
                 Order
              
               among
               us
               :
               but
               that
               it
               will
               daily
               raise
               up
               more
               who
               shall
               be
               able
               to
               convince
               Dissenters
               ,
               that
               there
               may
               be
               true
               
               and
               hearty
               zeal
               for
               Religion
               among
               our
               Prelates
               ;
               and
               those
               of
               the
               Church
               of
               Rome
               ,
               that
               
                 Good
                 Works
              
               are
               most
               agreeable
               to
               the
               Principles
               of
               the
               Reformation
               .
               Nay
               ,
               even
               in
               this
               Age
               ,
               as
               bad
               as
               it
               is
               ,
               there
               may
               be
               as
               great
               Instances
               produced
               of
               
                 real
                 Charity
              
               ,
               and
               of
               Works
               of
               Publick
               and
               
                 pious
                 uses
              
               ,
               as
               when
               men
               thought
               to
               get
               Souls
               out
               of
               Purgatory
               ,
               or
               themselves
               into
               Heaven
               by
               what
               they
               did
               .
               And
               if
               it
               were
               possible
               exactly
               to
               compare
               all
               Acts
               of
               this
               nature
               which
               have
               been
               done
               ever
               since
               the
               Reformation
               ,
               with
               what
               there
               was
               done
               of
               the
               same
               kind
               for
               a
               much
               longer
               time
               immediately
               before
               it
               ,
               if
               the
               
                 Protestant
                 Charity
              
               should
               seem
               to
               fall
               short
               in
               outward
               Pomp
               and
               Magnificence
               ,
               it
               would
               be
               found
               much
               more
               to
               exceed
               it
               ,
               in
               number
               ,
               and
               usefulness
               .
            
             
               Which
               makes
               me
               so
               much
               the
               more
               wonder
               to
               hear
               and
               see
               ,
               the
               
               ill
               effects
               of
               the
               Reformation
               in
               this
               kind
               ,
               so
               much
               insisted
               on
               of
               late
               ,
               to
               disprove
               the
               Goodness
               of
               it
               .
               If
               
                 some
                 Great
                 men
                 had
                 sinister
                 ends
                 in
                 it
                 ,
              
               when
               was
               there
               any
               great
               Action
               of
               that
               nature
               ,
               wherein
               some
               Persons
               did
               not
               aim
               at
               their
               own
               advantage
               by
               it
               ?
               Who
               can
               excuse
               all
               the
               Courtiers
               in
               the
               time
               of
               Constantine
               ,
               or
               all
               the
               Actions
               of
               that
               
                 Great
                 Emperour
              
               himself
               ?
               Must
               Christianity
               therefore
               be
               thought
               the
               worse
               ,
               because
               it
               did
               prevail
               in
               his
               time
               ,
               and
               very
               much
               by
               his
               means
               ?
               And
               there
               were
               some
               partial
               Historians
               in
               those
               dayes
               ,
               that
               impute
               the
               demolishing
               of
               
                 Heathen
                 Temples
              
               and
               the
               suppressing
               of
               Idolatry
               to
               the
               Rapine
               and
               Sacriledge
               of
               the
               Times
               .
               For
               even
               those
               
                 Heathen
                 Temples
              
               were
               
                 richly
                 endowed
              
               ;
               and
               it
               is
               not
               to
               be
               supposed
               ,
               that
               when
               such
               a
               Tree
               was
               shaking
               ,
               there
               would
               be
               
               no
               scrambling
               for
               the
               Fruit
               of
               it
               .
            
             
               However
               ,
               we
               are
               not
               concerned
               to
               justifie
               the
               Actions
               or
               Designs
               of
               any
               particular
               Persons
               how
               
                 Great
                 soever
              
               :
               but
               that
               which
               we
               plead
               for
               ,
               is
               ,
               that
               the
               Reformation
               it self
               was
               a
               
                 just
                 ,
                 pious
                 ,
                 prudent
              
               ,
               and
               necessary
               thing
               ;
               and
               had
               both
               sufficient
               Authority
               to
               warrant
               it
               ,
               and
               sufficient
               Reason
               to
               justifie
               it
               .
            
             
               We
               read
               in
               the
               
                 Spanish
                 History
              
               a
               remarkable
               Precedent
               ,
               which
               vindicates
               the
               proceeding
               of
               our
               Reformation
               in
               England
               .
               The
               
                 Gotthick
                 Nation
              
               had
               been
               infected
               with
               Arianism
               two
               hundred
               and
               thirteen
               years
               ,
               when
               by
               the
               means
               of
               
                 Leander
                 Bishop
              
               of
               Sevil
               ,
               the
               
                 King
                 Reccaredus
              
               being
               duly
               informed
               in
               the
               
                 Orthodox
                 Faith
              
               ,
               called
               a
               Council
               at
               Toledo
               ,
               
               wherein
               Arianism
               was
               renounced
               by
               the
               declaration
               and
               subscription
               of
               the
               King
               himself
               ,
               being
               present
               in
               Council
               ;
               and
               afterwards
               
               by
               the
               Bishops
               who
               joyned
               with
               him
               ,
               and
               the
               
                 Great
                 men
              
               ;
               which
               being
               done
               ,
               the
               Council
               proceeded
               to
               make
               new
               Canons
               and
               Constitutions
               ,
               which
               the
               
                 King
                 confirmed
              
               by
               his
               Edict
               ,
               declaring
               ,
               
                 that
                 if
                 any
                 Bishop
                 ,
                 Priest
                 ,
                 or
                 Deacon
                 refused
                 to
                 observe
                 them
                 ,
                 he
                 was
                 sentenced
                 by
                 the
                 Council
                 to
                 excommunication
                 ;
                 if
                 any
                 of
                 the
                 higher
                 rank
                 of
                 the
                 Laity
                 ,
                 the
                 penalty
                 was
                 paying
                 half
                 their
                 estates
                 to
                 the
                 Exchequer
                 ,
                 if
                 others
                 ,
                 confiscation
                 and
                 banishment
                 .
              
               All
               which
               is
               extant
               in
               the
               Records
               of
               that
               Council
               .
               The
               
                 Arian
                 Bishops
              
               ,
               as
               Mariana
               relates
               ,
               
               such
               as
               Athalocus
               and
               Sunna
               with
               others
               ,
               having
               the
               old
               
                 Queen
                 Goswinda
              
               and
               several
               of
               the
               Nobility
               to
               joyn
               with
               them
               ,
               made
               all
               the
               disturbance
               they
               could
               ,
               to
               hinder
               the
               Reformation
               .
               But
               ,
               God
               not
               only
               carried
               it
               through
               ,
               but
               wonderfully
               preserved
               the
               Life
               of
               the
               
               King
               ,
               notwithstanding
               many
               conspiracies
               against
               him
               ;
               after
               whose
               death
               ,
               the
               
                 Arian
                 faction
              
               was
               very
               busie
               ,
               and
               made
               several
               Attempts
               by
               Treason
               and
               Rebellion
               to
               be
               restored
               again
               ;
               and
               they
               once
               thought
               themselves
               sure
               ,
               when
               they
               had
               gotten
               Wittericus
               of
               their
               party
               to
               the
               Throne
               ,
               but
               his
               short
               Reign
               put
               an
               end
               to
               all
               their
               Hopes
               .
               I
               find
               some
               of
               the
               latter
               
                 Spanish
                 Historians
              
               much
               troubled
               to
               see
               all
               done
               in
               this
               Reformation
               ,
               by
               the
               King
               ,
               and
               
                 the
                 Bishops
              
               ,
               and
               
                 Great
                 men
              
               ,
               without
               the
               least
               mention
               of
               the
               
                 Popes
                 Authority
                 .
                 Lucas
                 Tudensis
              
               therefore
               saith
               ,
               that
               Leander
               
                 was
                 the
                 Popes
                 Legat
              
               ,
               but
               Mariana
               confesses
               ,
               
               
                 that
                 the
                 very
                 Acts
                 of
                 the
                 Council
                 contradict
                 it
                 .
              
               He
               would
               have
               it
               believed
               ,
               
                 that
                 they
                 sent
                 Legats
                 to
                 the
                 Pope
                 afterwards
                 to
                 have
                 the
                 Council
                 confirmed
                 by
                 him
              
               ;
               but
               ,
               he
               acknowledgeth
               ,
               
                 that
                 nothing
                 
                 appears
                 in
                 History
                 to
                 that
                 purpose
              
               :
               and
               if
               any
               such
               thing
               had
               been
               ,
               it
               would
               not
               have
               been
               omitted
               in
               the
               Epistles
               of
               Gregory
               ,
               
               who
               writ
               to
               Leander
               a
               Letter
               of
               congratulation
               for
               the
               conversion
               of
               Reccaredus
               .
               But
               then
               
                 National
                 Churches
              
               were
               supposed
               to
               have
               Power
               enough
               to
               Reform
               themselves
               ,
               provided
               ,
               that
               they
               proceeded
               according
               to
               the
               Decrees
               of
               the
               
                 Four
                 General
                 Councils
              
               .
            
             
               And
               this
               is
               that
               we
               maintain
               in
               behalf
               of
               the
               Church
               of
               England
               ,
               that
               it
               receives
               all
               the
               Creeds
               which
               were
               then
               received
               ,
               and
               hath
               reformed
               those
               Abuses
               only
               which
               have
               crept
               into
               the
               Church
               since
               that
               Time.
               
            
             
               This
               ,
               My
               Lord
               ,
               is
               the
               Cause
               ,
               which
               by
               Command
               of
               my
               Superiours
               ,
               I
               was
               first
               engaged
               to
               defend
               ;
               among
               whom
               
                 Your
                 Lordships
                 Predecessour
              
               (
               whose
               constant
               Friendship
               
               and
               Kindness
               I
               must
               never
               forget
               )
               was
               one
               of
               the
               Chief
               .
               Since
               that
               time
               ,
               I
               have
               had
               but
               little
               respite
               from
               these
               (
               not
               so
               pleasing
               to
               me
               ,
               as
               sometimes
               necessary
               )
               
                 Polemical
                 Exercises
              
               ;
               and
               notwithstanding
               all
               the
               Rage
               and
               Malice
               of
               the
               Adversaries
               of
               our
               Church
               against
               me
               ,
               I
               sit
               down
               with
               that
               contentment
               ,
               that
               I
               have
               defended
               a
               
                 Righteous
                 Cause
              
               ,
               and
               with
               an
               
                 honest
                 Mind
              
               ;
               and
               therefore
               I
               little
               regard
               their
               bitterest
               Censures
               and
               Reproaches
               .
            
             
               In
               the
               midst
               of
               such
               a
               Croud
               of
               Adversaries
               ,
               it
               was
               no
               unpleasant
               entertainment
               to
               me
               to
               see
               the
               various
               methods
               ,
               with
               which
               they
               have
               attacked
               me
               ;
               some
               with
               piteous
               moans
               and
               outcries
               ,
               others
               grinning
               and
               only
               shewing
               their
               teeth
               ,
               others
               ranting
               and
               Hectoring
               ,
               others
               scolding
               and
               reviling
               ;
               but
               I
               must
               needs
               say
               ,
               the
               Adversary
               
               I
               now
               answer
               ,
               hath
               shewed
               more
               art
               and
               cunning
               than
               all
               the
               rest
               put
               together
               ;
               and
               hath
               said
               as
               much
               in
               Defence
               of
               their
               Cause
               ,
               as
               Wit
               and
               Subtilty
               could
               invent
               (
               I
               wish
               I
               could
               speak
               as
               freely
               of
               his
               
                 Fair
                 dealing
              
               ,
               and
               Ingenuity
               .
               )
               Him
               therefore
               I
               reserved
               to
               be
               answered
               by
               himself
               ,
               after
               I
               had
               shaken
               off
               the
               lesser
               and
               more
               barking
               Creatures
               .
            
             
               What
               I
               have
               now
               done
               ,
               I
               humbly
               present
               to
               Your
               Lordships
               hands
               ;
               and
               I
               am
               very
               glad
               of
               this
               opportunity
               to
               declare
               what
               satisfaction
               the
               Members
               of
               Your
               own
               Church
               ,
               and
               the
               Clergy
               of
               this
               great
               City
               have
               to
               see
               a
               Person
               of
               so
               
                 Noble
                 Birth
              
               ,
               so
               much
               Temper
               and
               Prudence
               ,
               so
               firm
               an
               Assertor
               of
               the
               
                 Protestant
                 Religion
              
               and
               Church
               of
               England
               ,
               appointed
               by
               his
               Majesty
               to
               have
               the
               Conduct
               and
               Government
               of
               them
               .
               That
               
                 God
                 Almighty
              
               
               would
               assist
               and
               direct
               Your
               Lordship
               in
               those
               things
               which
               tend
               to
               the
               Peace
               and
               Welfare
               of
               this
               Church
               ,
               is
               the
               hearty
               Prayer
               of
            
             
               
                 My
                 Lord
                 ,
              
               
                 Your
                 Lordships
                 
                   most
                   dutiful
                   and
                   obedient
                   Servant
                
                 ,
                 ED.
                 STILLINGFLEET
                 .
              
               
                 
                   May
                   30.
                   1676.
                   
                
              
            
          
           
             
             
             
               TO
               THE
               READER
               .
            
             
               IT
               hath
               been
               long
               expected
               that
               I
               should
               have
               published
               an
               Answer
               to
               
                 T.
                 G.
              
               as
               the
               most
               considerable
               Adversary
               that
               appeared
               against
               me
               ;
               but
               it
               is
               very
               well
               known
               ,
               that
               before
               his
               Book
               came
               out
               ,
               I
               had
               undertaken
               the
               Answer
               of
               
                 several
                 others
              
               ;
               which
               when
               I
               had
               set
               forth
               ,
               a
               Person
               of
               Honour
               ,
               who
               had
               been
               pleased
               to
               defend
               me
               against
               one
               of
               my
               keenest
               Antagonists
               ,
               was
               assaulted
               by
               him
               ;
               whom
               I
               was
               in
               the
               first
               place
               obliged
               in
               gratitude
               ,
               to
               ease
               of
               any
               farther
               trouble
               .
               Since
               
               that
               time
               I
               have
               applyed
               my self
               to
               the
               consideration
               of
               T.
               G.'s
               Book
               ,
               as
               much
               as
               health
               ,
               and
               
                 other
                 business
              
               would
               permit
               .
            
             
               And
               finding
               such
               confusion
               in
               most
               Discourses
               about
               Idolatry
               ,
               and
               that
               till
               the
               Nature
               of
               it
               were
               fully
               and
               clearly
               Stated
               ,
               men
               would
               still
               dispute
               in
               the
               dark
               about
               these
               matters
               ,
               in
               my
               last
               Summers
               retirement
               ,
               I
               set
               my self
               to
               the
               strict
               examination
               of
               it
               ,
               by
               searching
               with
               my
               utmost
               diligence
               into
               the
               Idolatries
               practised
               in
               all
               parts
               of
               the
               world
               ,
               by
               the
               help
               of
               the
               best
               Authors
               ,
               I
               could
               meet
               with
               ,
               either
               ancient
               or
               modern
               ;
               when
               I
               had
               done
               this
               ,
               I
               compared
               those
               observations
               I
               had
               made
               with
               the
               Sense
               of
               the
               Scriptures
               ,
               and
               of
               the
               Fathers
               of
               the
               several
               Ages
               of
               the
               
                 Christian
                 Church
              
               ,
               who
               had
               managed
               the
               Charge
               of
               Idolatry
               against
               Heathens
               ,
               or
               Hereticks
               .
               From
               hence
               I
               framed
               the
               
                 First
                 Part
              
               of
               the
               following
               
               Book
               ,
               wherein
               I
               have
               not
               only
               examined
               and
               confuted
               
                 T.
                 G.'s
              
               false
               notion
               of
               it
               ,
               but
               endeavoured
               to
               settle
               the
               True
               one
               in
               its
               place
               .
            
             
               Which
               being
               dispatched
               ,
               and
               the
               main
               principles
               of
               his
               whole
               Book
               thereby
               weakned
               and
               overthrown
               ;
               I
               betook
               my self
               to
               the
               particular
               Defence
               of
               the
               Charge
               of
               Idolatry
               practised
               in
               the
               
                 Roman
                 Church
              
               in
               the
               Worship
               of
               Images
               ;
               and
               I
               apprehended
               nothing
               of
               greater
               consequence
               in
               this
               Debate
               ,
               than
               to
               give
               a
               true
               Account
               of
               the
               state
               of
               the
               Controversie
               between
               us
               ;
               which
               
                 T.
                 G
              
               endeavoured
               with
               all
               his
               art
               to
               blind
               and
               confound
               .
               After
               which
               ,
               I
               have
               given
               a
               distinct
               Answer
               to
               every
               thing
               material
               or
               plausible
               in
               that
               part
               of
               his
               Book
               .
               Which
               swelling
               this
               Discourse
               beyond
               my
               expectation
               ,
               I
               must
               respite
               the
               other
               part
               to
               a
               farther
               opportunity
               ;
               which
               I
               may
               the
               better
               do
               ,
               because
               the
               Remainder
               
               of
               
                 T.
                 G's
                 Book
              
               hath
               already
               received
               a
               sufficient
               Answer
               from
               a
               learned
               and
               worthy
               Person
               .
            
          
           
             
             
               THE
               CONTENTS
               .
            
             
               
                 
                   PART
                   I.
                   
                
                 A
                 General
                 Discourse
                 concerning
                 the
                 Nature
                 of
                 Idolatry
                 .
                 
                   
                     
                       CHAP.
                       I.
                       
                    
                     T.
                     G's
                     notion
                     of
                     Idolatry
                     examined
                     and
                     confuted
                     .
                     page
                     1
                  
                   
                     
                       CHAP.
                       II.
                       
                    
                     Of
                     the
                     Nature
                     of
                     Divine
                     Worship
                     .
                     p.
                     184
                  
                
              
               
                 
                 
                   PART
                   II.
                   
                
                 Being
                 a
                 particular
                 Defence
                 of
                 the
                 Charge
                 of
                 Idolatry
                 against
                 the
                 Church
                 of
                 Rome
                 in
                 the
                 Worship
                 of
                 Images
                 .
                 
                   
                     
                       CHAP.
                       I.
                       
                    
                     The
                     State
                     of
                     the
                     Controversie
                     about
                     the
                     Worship
                     of
                     Images
                     ,
                     between
                     Christians
                     and
                     Heathens
                     .
                     p.
                     349
                  
                   
                     
                       CHAP.
                       II.
                       
                    
                     The
                     State
                     
                       of
                       the
                    
                     Controversie
                     about
                     Images
                     
                       in
                       the
                    
                     Christian
                     Church
                     .
                     p.
                     487
                  
                   
                     
                     
                       CHAP.
                       III.
                       
                    
                     Of
                     the
                     Sense
                     of
                     the
                     
                       second
                       Commandment
                       .
                       p.
                    
                     670
                  
                   
                     
                       CHAP.
                       IV.
                       
                    
                     
                       An
                       Answer
                       to
                    
                     T.
                     G
                     
                       's
                       charge
                       of
                    
                     Contradictions
                     ,
                     Paradoxes
                     ,
                     Reproach
                     
                       of
                       the
                       second
                    
                     Council
                     of
                     Nice
                     ,
                     School
                     disputes
                     ;
                     
                       and
                       to
                       his
                       parallel
                    
                     Instances
                     .
                     p.
                     784
                  
                
              
            
          
        
         
           
             
             
             
               PART
               I.
               A
               General
               Discourse
               concerning
               the
               Nature
               of
               Idolatry
               .
            
             
               
                 CHAP.
                 I.
                 T.
                 G's
                 notion
                 of
                 Idolatry
                 examined
                 and
                 confuted
                 .
              
               
                 
                   TO
                   make
                   good
                   the
                
                 Charge
                 of
                 Idolatry
                 
                   against
                   the
                
                 Roman
                 Church
                 ,
                 
                 
                   which
                   is
                   my
                   present
                   business
                   ,
                   there
                   are
                   two
                   things
                   necessary
                   to
                   be
                   done
                   ,
                
              
               
                 1.
                 
                 
                   To
                   lay
                   down
                   the
                   right
                
                 notion
                 of
                 Idolatry
                 .
              
               
                 2.
                 
                 
                   To
                   examine
                   what
                
                 T.
                 G.
                 
                   and
                   others
                   have
                   said
                   ,
                   to
                   justifie
                   themselves
                   ,
                   from
                   the
                
                 particulars
                 
                   of
                   this
                
                 Charge
                 .
              
               
                 
                   I
                   begin
                   with
                   the
                   consideration
                   of
                   the
                
                 Nature
                 of
                 Idolatry
                 ,
                 
                   not
                   only
                   because
                   my
                   
                   Adversary
                   calls
                   me
                   to
                   it
                   in
                   these
                   words
                   ,
                
                 
                 Here
                 the
                 Ax
                 is
                 laid
                 to
                 the
                 root
                 ,
                 and
                 if
                 ever
                 the
                 Dr.
                 will
                 speak
                 home
                 to
                 the
                 purpose
                 ,
                 it
                 must
                 be
                 upon
                 this
                 point
                 .
                 He
                 must
                 speak
                 to
                 the
                 Nature
                 of
                 the
                 thing
                 ,
                 
                   &c.
                   
                   But
                   because
                   the
                   weight
                   of
                   the
                   whole
                   matter
                   in
                   debate
                   depends
                   upon
                   it
                   ,
                   and
                   whosoever
                   reads
                   through
                
                 T.
                 G
                 
                   's
                   answer
                   to
                   me
                   ,
                   will
                   find
                   the
                   only
                   strength
                   of
                   it
                   to
                   lie
                   in
                   a
                   very
                   different
                
                 notion
                 of
                 Idolatry
                 
                   which
                   he
                   sets
                   up
                   ,
                   which
                   if
                   it
                   prove
                   true
                   ,
                   the
                   main
                   of
                   my
                   charge
                   must
                   fall
                   to
                   the
                   ground
                   ;
                   although
                   however
                   by
                   his
                   way
                   of
                   writing
                   he
                   can
                   hardly
                   answer
                   the
                   character
                   I
                   had
                   given
                   him
                   ,
                   either
                   of
                   a
                
                 Learned
                 or
                 ingenuous
                 Adversary
                 .
              
               
                 The
                 notion
                 of
                 Idolatry
                 which
                 T.
                 G.
                 
                   lays
                   down
                   may
                   be
                   gathered
                   from
                   these
                   assertions
                   of
                   his
                   ,
                
                 
                 That
                 ,
                 God
                 being
                 the
                 only
                 supreme
                 and
                 superexcellent
                 Being
                 above
                 all
                 and
                 over
                 all
                 ,
                 to
                 him
                 therefore
                 Sovereign
                 honour
                 is
                 only
                 to
                 be
                 given
                 ,
                 and
                 to
                 none
                 beside
                 him
                 ;
                 That
                 as
                 no
                 command
                 of
                 God
                 can
                 make
                 that
                 to
                 be
                 not
                 Idolatry
                 which
                 is
                 so
                 in
                 the
                 nature
                 of
                 the
                 thing
                 ;
                 so
                 no
                 prohibition
                 (
                 if
                 there
                 were
                 any
                 )
                 could
                 make
                 that
                 to
                 be
                 Idolatry
                 ,
                 which
                 hath
                 not
                 in
                 it
                 the
                 true
                 and
                 real
                 nature
                 of
                 Idolatry
                 ;
                 That
                 ,
                 the
                 worship
                 of
                 Images
                 forbidden
                 in
                 the
                 Commandment
                 ,
                 
                 is
                 the
                 worshipping
                 Images
                 instead
                 
                 of
                 God
                 ;
                 and
                 the
                 reason
                 of
                 the
                 Law
                 was
                 to
                 keep
                 the
                 people
                 in
                 their
                 duty
                 of
                 giving
                 Sovereign
                 worship
                 to
                 God
                 alone
                 ,
                 
                 by
                 restraining
                 them
                 from
                 Idolatry
                 .
                 
                 That
                 this
                 Law
                 was
                 made
                 particularly
                 to
                 forbid
                 Sovereign
                 worship
                 to
                 be
                 given
                 (
                 as
                 
                   he
                   saith
                
                 ,
                 it
                 was
                 at
                 that
                 time
                 given
                 by
                 the
                 Heathen
                 )
                 to
                 graven
                 Images
                 ,
                 
                 
                   i.
                   e.
                
                 representations
                 of
                 imaginary
                 Beings
                 ;
                 or
                 to
                 any
                 similitude
                 ,
                 
                   i.
                   e.
                
                 the
                 likeness
                 of
                 any
                 thing
                 ,
                 which
                 although
                 it
                 had
                 a
                 real
                 being
                 ,
                 yet
                 was
                 not
                 God
                 :
                 That
                 ,
                 
                 the
                 Image-worship
                 condemned
                 by
                 S.
                 Paul
                 ,
                 was
                 the
                 worshipping
                 Images
                 for
                 Gods
                 ,
                 or
                 as
                 the
                 Images
                 of
                 false
                 Gods
                 :
                 That
                 ,
                 
                 evil
                 Spirits
                 or
                 false
                 Gods
                 did
                 reside
                 in
                 their
                 Images
                 by
                 Magical
                 incantation
                 :
                 
                 That
                 ,
                 the
                 supreme
                 God
                 of
                 the
                 Heathens
                 was
                 not
                 the
                 true
                 God
                 but
                 a
                 Devil
                 ,
                 and
                 that
                 the
                 Poets
                 who
                 call
                 him
                 the
                 Father
                 of
                 Gods
                 and
                 men
                 ,
                 
                 were
                 those
                 whom
                 Horace
                 confesseth
                 ,
                 that
                 they
                 took
                 the
                 priviledge
                 to
                 dare
                 to
                 feign
                 and
                 say
                 thing
                 .
                 
                   From
                   these
                   assertions
                   ,
                   it
                   is
                   no
                   hard
                   matter
                   to
                   form
                
                 T.
                 G
                 
                   's
                   notion
                   of
                   Idolatry
                
                 ,
                 viz.
                 
                   That
                   it
                   is
                   ,
                   The
                   giving
                   the
                   Soveraign
                   worship
                   of
                   God
                   to
                   a
                   creature
                   ,
                   and
                   among
                   the
                   Heathens
                   to
                   the
                   Devil
                   .
                   And
                   now
                   who
                   dares
                   charge
                   the
                   Church
                   of
                
                 Rome
                 
                   with
                   Idolatry
                   ?
                   I
                   do
                   not
                   wonder
                   that
                   he
                   calls
                   this
                   so
                
                 foul
                 ,
                 so
                 extravagant
                 ,
                 so
                 unjust
                 a
                 
                 charge
                 ;
                 
                   and
                   parallels
                   me
                   with
                   no
                   meaner
                   a
                   person
                   than
                
                 Iulian
                 the
                 Apostate
                 ,
                 saying
                 ,
                 That
                 surely
                 a
                 more
                 injurious
                 Calumny
                 scarce
                 ever
                 dropt
                 from
                 the
                 pen
                 of
                 the
                 greatest
                 enemy
                 of
                 Christianity
                 ,
                 
                 except
                 that
                 of
                 Julian
                 the
                 Apostate
                 .
                 
                   But
                   I
                   am
                   so
                   used
                   to
                   their
                   hard
                   words
                   ,
                   that
                   I
                   can
                   easily
                   pass
                   them
                   over
                   ,
                   and
                   immediately
                   apply
                   my self
                   to
                   the
                   debate
                   of
                   these
                   things
                   ,
                   which
                   will
                   tend
                   very
                   much
                   to
                   the
                   clearing
                   the
                   true
                
                 notion
                 of
                 Idolatry
                 ,
              
               
                 1.
                 
                 Whether
                 Idolatry
                 
                   be
                   not
                   consistent
                   with
                   the
                
                 acknowledgement
                 
                   of
                   one
                
                 Supreme
                 Being
                 ?
              
               
                 2.
                 
                 
                   Wherein
                   the
                
                 Nature
                 
                   of
                   that
                
                 Divine
                 Worship
                 
                   lies
                   ,
                   which
                   being
                   given
                   to
                   a
                
                 Creature
                 
                   makes
                   it
                
                 Idolatry
                 ?
              
               
                 
                   For
                   if
                   those
                   who
                   acknowledge
                   one
                
                 Supreme
                 Being
                 ,
                 the
                 Creator
                 and
                 Governour
                 
                   of
                   the
                   world
                   ,
                   were
                   notwithstanding
                   this
                   ,
                   guilty
                   of
                
                 Idolatry
                 ,
                 
                   and
                   that
                
                 Idolatry
                 
                   be
                   ,
                   as
                
                 T.
                 G.
                 confesseth
                 ,
                 
                 the
                 giving
                 the
                 worship
                 due
                 to
                 God
                 to
                 a
                 creature
                 ;
                 
                   then
                   if
                   we
                   can
                   prove
                   ,
                   that
                   the
                
                 Church
                 of
                 Rome
                 
                   doth
                   give
                   any
                   part
                   of
                   that
                
                 worship
                 
                   which
                   is
                   due
                   to
                
                 God
                 
                   to
                   any
                   thing
                   besides
                   him
                   ,
                   we
                   may
                   still
                   justly
                   charge
                   them
                   with
                
                 Idolatry
                 ,
                 
                   although
                   they
                   believe
                   one
                
                 Supreme
                 God
                 ,
                 
                   and
                   reserve
                   some
                
                 worship
                 
                   which
                   he
                   calls
                
                 Sovereign
                 
                   to
                   him
                
                 .
              
               
               
                 1.
                 
                 Whether
                 Idolatry
                 
                   be
                   not
                   consistent
                   with
                   the
                
                 acknowledgement
                 
                   of
                   one
                
                 Supreme
                 
                 Being
                 ,
                 Creator
                 ,
                 
                 and
                 Governour
                 
                   of
                   the
                   world
                   ?
                   Whom
                   I
                   suppose
                
                 T.
                 G.
                 
                   will
                   not
                   deny
                   to
                   be
                   the
                
                 true
                 God.
                 
                   It
                   is
                   agreed
                   by
                   him
                   ,
                   that
                   the
                   whole
                
                 Heathen
                 
                   world
                   was
                   guilty
                   of
                
                 Idolatry
                 ,
                 
                   without
                   excepting
                   the
                
                 more
                 intelligent
                 and
                 wiser
                 persons
                 
                   among
                   them
                   ;
                   therefore
                   our
                   only
                   business
                   as
                   to
                   them
                   is
                   to
                   enquire
                   ,
                   whether
                   they
                   did
                   acknowledge
                   this
                
                 Supreme
                 Being
                 ;
                 
                   and
                   it
                   is
                   without
                   dispute
                   ,
                   that
                   all
                   Christians
                   do
                   acknowledge
                   the
                   True
                   God
                   ;
                   if
                   I
                   can
                   then
                   prove
                   ,
                   that
                   such
                   have
                   notwithstanding
                   been
                   charged
                   with
                
                 Idolatry
                 ,
                 
                   by
                   those
                   whose
                   judgement
                
                 T.
                 G.
                 
                   dares
                   not
                   refuse
                   ,
                   I
                   hope
                   these
                   two
                   things
                   being
                   made
                   out
                   ,
                   will
                   be
                   sufficient
                   to
                   prove
                   ,
                   that
                   those
                   may
                   be
                   guilty
                   of
                
                 Idolatry
                 ,
                 
                   who
                   acknowledge
                   one
                
                 Supreme
                 God.
                 
              
               
                 
                   As
                   to
                   the
                
                 Heathens
                 ,
                 
                   who
                   are
                   confessed
                   
                   to
                   be
                
                 Idolaters
                 .
                 
                   I
                   have
                   such
                   plenty
                   and
                   choice
                   of
                   evidence
                   in
                   this
                   matter
                   ,
                   that
                   it
                   is
                   not
                   easie
                   to
                   know
                   which
                   to
                   leave
                   out
                   ;
                   for
                   ,
                   if
                   either
                   the
                
                 Testimony
                 
                   of
                   the
                
                 Heathens
                 
                   themselves
                   may
                   be
                   taken
                   ;
                   or
                   the
                
                 Testimony
                 
                   of
                   the
                
                 Writers
                 
                   of
                   the
                
                 Roman
                 Church
                 
                   concerning
                   them
                   ;
                   or
                   the
                
                 Testimonie
                 
                   of
                   the
                
                 Scriptures
                 ;
                 
                   or
                   of
                   those
                
                 
                 Fathers
                 
                   who
                   disputed
                   against
                   their
                
                 Idolatry
                 ,
                 
                   or
                   of
                   the
                
                 Roman
                 Church
                 
                   it self
                   ,
                   I
                   do
                   not
                   doubt
                   ,
                   to
                   make
                   it
                   evident
                   ,
                   that
                   those
                
                 Heathens
                 
                   who
                   are
                   charged
                   with
                
                 Idolatry
                 ,
                 
                   did
                   acknowledge
                   one
                
                 Supreme
                 God.
                 
                   In
                   so
                   great
                   store
                   I
                   have
                   reason
                   to
                   consider
                   the
                   temper
                   of
                   the
                   person
                   I
                   have
                   to
                   deal
                   with
                   ;
                   For
                   ,
                   if
                   I
                   produce
                   the
                
                 Testimony
                 
                   of
                   the
                
                 Heathen
                 Writers
                 
                   themselves
                   ,
                   it
                   may
                   be
                   he
                   may
                   suspect
                   ,
                   that
                   the
                
                 Devil
                 
                   dwelt
                   in
                   their
                
                 Books
                 
                   as
                   well
                   as
                   in
                   their
                
                 Images
                 ;
                 
                   and
                   being
                   a
                   very
                   cunning
                   Sophister
                   that
                   he
                   might
                   perswade
                   their
                
                 Philosophers
                 
                   to
                   write
                   for
                   one
                
                 God
                 ,
                 
                   that
                   he
                   might
                   have
                   the
                
                 worship
                 
                   belonging
                   to
                   him
                   :
                   as
                
                 O.
                 C
                 
                   's
                   Instruments
                   were
                   for
                   a
                   single
                   Person
                   ,
                   that
                   the
                
                 Government
                 
                   might
                   be
                   put
                   into
                   his
                   hands
                   .
                   But
                   ,
                   I
                   have
                   a
                   better
                   reason
                   than
                   this
                   ,
                
                 viz.
                 that
                 this
                 Work
                 
                   is
                   already
                   undertaken
                   ,
                   by
                   a
                   very
                   learned
                
                 Person
                 
                   of
                   our
                
                 Church
                 .
              
               
                 The
                 Testimony
                 of
                 Scripture
                 
                   is
                   plain
                   enough
                   in
                   this
                   matter
                   to
                   any
                   unbyassed
                   mind
                   ;
                   as
                   appears
                   by
                   S.
                
                 Pauls
                 
                   saying
                   to
                   the
                   men
                   of
                
                 Athens
                 
                   when
                   he
                   saw
                   the
                
                 Altar
                 to
                 the
                 unknown
                 God
                 ;
                 Whom
                 ye
                 ignorantly
                 worship
                 ,
                 him
                 I
                 declare
                 unto
                 you
                 ;
                 
                 
                   Did
                   S.
                
                 Paul
                 
                   mean
                   the
                
                 Devil
                 
                   by
                   this
                   ?
                   Did
                   he
                   in
                   good
                   earnest
                   go
                   abroad
                   to
                   preach
                
                 the
                 Devil
                 
                   to
                   the
                   world
                   ?
                   yet
                   he
                   preached
                   
                   him
                   whom
                   they
                   ignorantly
                   worshipped
                   ,
                
                 i.
                 e.
                 the
                 Devil
                 ,
                 saith
                 T.
                 G.
                 
                   Although
                   S.
                
                 Paul
                 
                   immediately
                   saith
                
                 ,
                 
                 it
                 was
                 the
                 God
                 that
                 made
                 the
                 World
                 ,
                 and
                 all
                 things
                 in
                 it
                 :
                 
                   and
                   afterwards
                   quotes
                   one
                   of
                   their
                
                 Poets
                 
                   for
                   saying
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 For
                 we
                 are
                 his
                 offspring
                 ;
                 
                 
                   and
                   it
                   is
                   observable
                   that
                   the
                   words
                   immediately
                   going
                   before
                   in
                
                 Aratus
                 
                   are
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   he
                   useth
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   twice
                   more
                   in
                   the
                   verses
                   before
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   which
                   is
                   the
                   very
                
                 word
                 that
                 T.G.
                 
                   saith
                   doth
                   signifie
                   an
                
                 Arch-Devil
                 .
                 
                   Doth
                   S.
                
                 Paul
                 
                   then
                   say
                   ,
                   we
                   are
                   all
                   the
                
                 Devils
                 off-spring
                 ?
                 
                   and
                   not
                   an
                   ordinary
                   one
                   neither
                   ,
                   but
                   the
                   very
                
                 Arch-Devils
                 ?
                 
                   Was
                   this
                   his
                   way
                   of
                   perswading
                   the
                
                 Athenians
                 
                   to
                   leave
                   the
                   worship
                   of
                
                 Devils
                 ,
                 
                   to
                   tell
                   them
                   ,
                   that
                
                 they
                 were
                 all
                 the
                 Devils
                 off-spring
                 ?
                 
                   No
                   :
                   it
                   was
                   far
                   enough
                   from
                   him
                   ,
                   for
                   he
                   infers
                   from
                   that
                   saying
                   of
                
                 Aratus
                 ,
                 that
                 they
                 were
                 the
                 offspring
                 of
                 God
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                 
                   So
                   that
                   if
                   Saint
                
                 Paul
                 
                   may
                   be
                   credited
                   rather
                   than
                
                 T.
                 G.
                 their
                 Iupiter
                 
                   was
                   so
                   far
                   from
                   being
                   the
                
                 Arch-Devil
                 ,
                 that
                 he
                 was
                 the
                 true
                 God
                 ,
                 blessed
                 for
                 evermore
                 .
                 
                   And
                   it
                   is
                   observable
                   ,
                   that
                   S.
                
                 Paul
                 
                   quotes
                   one
                   of
                   their
                
                 Poets
                 
                   for
                   this
                   saying
                   ;
                   notwithstanding
                
                 T.
                 G
                 
                   's
                   sharp
                   censure
                   of
                   them
                   out
                   of
                
                 Horace
                 ;
                 
                 
                   with
                   which
                   ,
                   the
                   force
                   of
                   S.
                
                 Pauls
                 
                   testimony
                   is
                   overthrown
                   .
                   But
                   he
                   was
                   not
                   alone
                   in
                   making
                   this
                   to
                   be
                   the
                
                 Poets
                 sense
                 ,
                 
                 for
                 Aristobulus
                 the
                 Iewish
                 Philosopher
                 
                   produces
                   it
                   to
                   the
                   same
                   purpose
                   ,
                   and
                   adds
                   ,
                   that
                
                 although
                 he
                 used
                 the
                 name
                 of
                 Jove
                 ,
                 yet
                 his
                 design
                 was
                 to
                 express
                 the
                 true
                 God.
                 Minucius
                 Felix
                 
                   saith
                   wisely
                   in
                   this
                   case
                
                 ,
                 
                 They
                 who
                 make
                 Jove
                 the
                 chief
                 God
                 ,
                 are
                 only
                 deceived
                 in
                 the
                 name
                 ,
                 but
                 agree
                 in
                 the
                 Power
                 ;
                 
                   so
                   far
                   was
                   he
                   from
                   thinking
                   their
                
                 Iupiter
                 Father
                 of
                 Gods
                 and
                 men
                 ,
                 
                   (
                   which
                   he
                   applauds
                   the
                
                 Poets
                 
                   for
                   saying
                   )
                   to
                   have
                   been
                   the
                
                 Arch-Devil
                 .
              
               
                 But
                 T.
                 G.
                 quotes
                 Origen
                 
                   for
                   saying
                
                 ,
                 
                 that
                 the
                 Christians
                 would
                 undergo
                 any
                 Torments
                 rather
                 than
                 confess
                 Jupiter
                 to
                 be
                 God
                 ;
                 for
                 they
                 did
                 not
                 believe
                 Jupiter
                 and
                 Sabaoth
                 to
                 be
                 the
                 same
                 ,
                 neither
                 indeed
                 to
                 be
                 any
                 God
                 at
                 all
                 ,
                 but
                 a
                 Devil
                 ,
                 who
                 is
                 delighted
                 with
                 the
                 name
                 of
                 Jupiter
                 ,
                 an
                 enemy
                 to
                 men
                 and
                 God.
                 
                   I
                   grant
                
                 ,
                 Origen
                 
                   doth
                   say
                   so
                   ;
                   but
                   suppose
                   St.
                
                 Paul
                 and
                 Origen
                 
                   contradict
                   one
                   another
                   ,
                   I
                   desire
                   to
                   know
                   whom
                   we
                   are
                   to
                   follow
                   ?
                   Yet
                   if
                
                 T.
                 G.
                 
                   had
                   considered
                
                 Origen
                 
                   as
                   he
                   ought
                   to
                   have
                   done
                   ,
                   he
                   would
                   have
                   seen
                   how
                   little
                   had
                   been
                   gained
                   by
                   this
                   saying
                   of
                   his
                   .
                   For
                   when
                
                 Celsus
                 
                   had
                   said
                
                 ,
                 it
                 was
                 
                 no
                 great
                 matter
                 whether
                 they
                 called
                 the
                 Supreme
                 God
                 Jupiter
                 ,
                 or
                 Adonai
                 ,
                 or
                 Sabaoth
                 ,
                 or
                 Ammon
                 as
                 the
                 Aegyptians
                 did
                 ,
                 or
                 Pappai
                 as
                 the
                 Scythians
                 .
                 Origen
                 answers
                 .
                 1.
                 
                 
                   That
                   he
                   had
                   spoken
                   already
                   upon
                   this
                   subject
                   ,
                
                 which
                 he
                 desires
                 may
                 be
                 remembered
                 ;
                 
                   now
                   in
                   that
                   place
                   he
                   saith
                   ,
                
                 that
                 by
                 reason
                 of
                 the
                 abundance
                 of
                 filthy
                 and
                 obscene
                 fables
                 which
                 went
                 of
                 their
                 Jupiter
                 ,
                 the
                 Christians
                 would
                 by
                 no
                 means
                 endure
                 to
                 have
                 the
                 true
                 God
                 called
                 by
                 his
                 name
                 ;
                 
                 having
                 learnt
                 from
                 Plato
                 to
                 be
                 scrupulous
                 about
                 the
                 very
                 names
                 of
                 their
                 Gods.
                 2.
                 
                 Origen
                 
                   hath
                   a
                   particular
                   conceit
                   about
                   the
                   power
                   of
                   the
                
                 Hebrew
                 
                   names
                   ;
                   and
                   hath
                   a
                   very
                   odd
                   discourse
                   ,
                   unbecoming
                   a
                   Philosopher
                   and
                   a
                
                 Christian
                 ,
                 
                   about
                   the
                
                 power
                 of
                 words
                 in
                 enchantments
                 ,
                 
                   and
                   that
                   the
                   same
                   words
                   had
                   great
                   force
                   in
                   their
                
                 Originals
                 ,
                 
                 
                   which
                   they
                   lost
                   being
                   translated
                   into
                   other
                   Languages
                   ;
                   and
                
                 if
                 it
                 be
                 thus
                 ,
                 
                   saith
                   he
                
                 ,
                 in
                 other
                 names
                 ,
                 how
                 much
                 more
                 ought
                 we
                 to
                 think
                 it
                 so
                 in
                 the
                 names
                 of
                 God
                 ?
                 
                   And
                   therefore
                   he
                   would
                   by
                   no
                   means
                   have
                   those
                   powerful
                   names
                   of
                
                 Adonai
                 and
                 Sabaoth
                 
                   to
                   be
                   changed
                   for
                   any
                   other
                   .
                   By
                   which
                   for
                   all
                   that
                   I
                   can
                   see
                   ,
                
                 Origen
                 
                   would
                   as
                   much
                   have
                   scrupled
                   calling
                   the
                   Divine
                   Being
                
                 God
                 ,
                 as
                 Iove
                 ,
                 If
                 Vossius
                 
                   his
                   conjecture
                   be
                   true
                   ,
                   that
                
                 God
                 
                 
                   is
                   the
                   same
                   with
                   the
                   old
                
                 German
                 Gode
                 ,
                 or
                 Godan
                 ,
                 
                 
                   and
                   according
                   to
                   the
                   common
                   permutation
                   of
                   those
                   letters
                   ,
                
                 Wodan
                 ,
                 
                   who
                   was
                   the
                   chief
                
                 God
                 
                   among
                   the
                
                 Germans
                 .
                 3.
                 
                 
                   He
                   saith
                
                 ,
                 that
                 it
                 was
                 no
                 fault
                 at
                 all
                 for
                 any
                 persons
                 to
                 call
                 the
                 Supreme
                 God
                 by
                 the
                 names
                 used
                 in
                 their
                 own
                 language
                 ;
                 
                   as
                   the
                
                 Aegyptians
                 
                   might
                   call
                   him
                
                 Ammon
                 ,
                 
                   and
                   the
                
                 Scythians
                 Pappai
                 :
                 
                   and
                   then
                   why
                   not
                   the
                
                 Greeks
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   or
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ?
                   and
                   I
                   do
                   not
                   see
                   he
                   finds
                   much
                   fault
                   with
                   them
                   for
                   it
                   ;
                   but
                   he
                   would
                   not
                   have
                   those
                   names
                   brought
                   into
                   the
                
                 Christian
                 Religion
                 ,
                 
                   which
                   had
                   been
                   defiled
                   by
                   such
                   impure
                   stories
                   and
                   representations
                   among
                   the
                
                 Heathens
                 :
                 
                   which
                   is
                   the
                   best
                   thing
                   that
                   he
                   saith
                   to
                   this
                   purpose
                   :
                   But
                   we
                   see
                   that
                
                 Origen
                 
                   himself
                   doth
                   not
                   deny
                   that
                   either
                   the
                
                 Greeks
                 ,
                 or
                 Aegyptians
                 ,
                 or
                 Scythians
                 
                   did
                   own
                   a
                
                 Supreme
                 God
                 ,
                 
                   or
                   that
                   they
                   had
                   proper
                   names
                   to
                   express
                   him
                   by
                   :
                   but
                   he
                   would
                   not
                   have
                   the
                
                 Christians
                 
                   bring
                   those
                   names
                   into
                   their
                
                 Religion
                 ;
                 
                   And
                   that
                
                 Origen
                 
                   grants
                   that
                   the
                
                 Heathens
                 
                   did
                   acknowledge
                   the
                   Supreme
                   God
                   ,
                   will
                   be
                   proved
                   afterwards
                   .
                   But
                   whatever
                   his
                   opinion
                   was
                   ,
                   we
                   are
                   sure
                   S.
                
                 Paul
                 
                   by
                   the
                
                 God
                 
                   that
                   was
                   known
                   among
                   the
                
                 Heathens
                 ,
                 
                   did
                   not
                   mean
                   the
                
                 Devil
                 :
                 
                   For
                   was
                   the
                   believing
                   the
                
                 Devil
                 
                 
                   to
                   be
                   the
                
                 Supreme
                 God
                 ,
                 that
                 holding
                 the
                 truth
                 in
                 unrighteousness
                 ,
                 
                 
                   which
                   S.
                
                 Paul
                 
                   charges
                   the
                
                 Heathens
                 
                   with
                   ?
                   Was
                   this
                   indeed
                   that
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 That
                 which
                 is
                 known
                 of
                 God
                 ,
                 
                   which
                   he
                   saith
                
                 ,
                 
                 
                   not
                   only
                
                 was
                 manifest
                 in
                 them
                 ,
                 but
                 ,
                 that
                 God
                 himself
                 had
                 revealed
                 it
                 to
                 them
                 ?
                 
                   Was
                   this
                
                 that
                 eternal
                 Power
                 and
                 God-head
                 which
                 was
                 to
                 be
                 seen
                 by
                 the
                 things
                 that
                 were
                 made
                 ,
                 so
                 as
                 to
                 leave
                 them
                 without
                 excuse
                 ?
                 
                 
                   Was
                   this
                
                 their
                 knowing
                 of
                 God
                 ,
                 
                 and
                 that
                 incorruptible
                 God
                 whose
                 glory
                 they
                 turned
                 into
                 the
                 Image
                 of
                 a
                 corruptible
                 man
                 ,
                 
                   &
                   c
                   ?
                   Was
                   all
                   this
                   ,
                
                 
                 
                   nothing
                   but
                
                 Iupiter
                 of
                 Crete
                 ,
                 
                   and
                   the
                
                 Arch-Devil
                 
                   under
                   his
                   name
                   ?
                   But
                   what
                   will
                   not
                   men
                   say
                   ,
                   rather
                   than
                   confess
                   themselves
                
                 Idolaters
                 ?
              
               
                 
                   Although
                   these
                   Testimonies
                   of
                   Scriture
                   ,
                   be
                   never
                   so
                   evident
                
                 ;
                 
                 
                   yet
                   I
                   am
                   not
                   sure
                   but
                
                 T.
                 G.
                 
                   may
                   be
                   the
                
                 Polus
                 
                   mentioned
                   in
                
                 Erasmus
                 
                   now
                   ,
                   (
                   whom
                   he
                   mentions
                   for
                   my
                   sake
                   ,
                
                 
                 
                   more
                   than
                   once
                   )
                   and
                   may
                   espy
                   a
                
                 red
                 fiery
                 Dragon
                 ,
                 
                   even
                   the
                
                 old
                 Serpent
                 
                   there
                   ,
                   where
                   I
                   can
                   see
                   nothing
                   but
                   the
                   discovery
                   of
                   the
                   True
                   God.
                   Therefore
                   supposing
                   that
                   the
                
                 Testimony
                 of
                 Heathens
                 
                   or
                   the
                
                 Scriptures
                 
                   may
                   not
                   weigh
                   much
                   with
                   him
                   ,
                   methinks
                   he
                   might
                   have
                   
                   considered
                   what
                   the
                
                 Learned
                 
                   men
                   of
                   their
                   own
                   Church
                   have
                   said
                   to
                   this
                   purpose
                   .
                
                 Th.
                 Aquinas
                 confesseth
                 ,
                 
                 that
                 the
                 most
                 of
                 the
                 Gentiles
                 did
                 acknowledge
                 one
                 Supreme
                 God
                 ,
                 from
                 whom
                 they
                 said
                 all
                 those
                 others
                 whom
                 they
                 called
                 Gods
                 did
                 receive
                 their
                 being
                 ;
                 and
                 that
                 they
                 ascribed
                 the
                 name
                 of
                 Divinity
                 to
                 all
                 immortal
                 substances
                 ,
                 chiefly
                 by
                 reason
                 of
                 their
                 wisdom
                 ,
                 happiness
                 ,
                 and
                 Government
                 .
                 Which
                 custom
                 of
                 speaking
                 ,
                 
                   saith
                   he
                
                 ,
                 is
                 likewise
                 found
                 in
                 Scripture
                 ,
                 where
                 either
                 the
                 holy
                 Angels
                 ,
                 or
                 Men
                 ,
                 and
                 Iudges
                 are
                 called
                 Gods
                 ;
                 I
                 have
                 said
                 Ye
                 are
                 Gods
                 ,
                 and
                 many
                 other
                 places
                 .
                 Franciscus
                 Ferrariensis
                 
                   in
                   his
                
                 Commentaries
                 
                   on
                   that
                   place
                   saith
                   ,
                   that
                
                 Aquinas
                 his
                 meaning
                 was
                 ,
                 that
                 the
                 Scripture
                 only
                 agreed
                 with
                 the
                 Heathens
                 as
                 to
                 the
                 name
                 ,
                 but
                 that
                 they
                 called
                 their
                 Gods
                 properly
                 so
                 ,
                 whereas
                 the
                 Scripture
                 speaks
                 of
                 them
                 only
                 by
                 way
                 of
                 participation
                 .
                 
                   And
                   did
                
                 Aquinas
                 ,
                 
                   mean
                   any
                   otherwise
                   of
                   the
                   Heathens
                   ,
                   when
                   he
                   saith
                   ,
                
                 that
                 all
                 their
                 inferiour
                 Gods
                 derived
                 their
                 very
                 being
                 from
                 the
                 Supreme
                 ?
                 
                   The
                   same
                
                 Aquinas
                 ,
                 
                   in
                   his
                
                 Book
                 
                   purposely
                   written
                   against
                   the
                
                 Gentiles
                 ,
                 
                 
                   gives
                   this
                   account
                   of
                   their
                   Principles
                   of
                   Religion
                
                 ;
                 that
                 some
                 of
                 them
                 held
                 one
                 God
                 the
                 first
                 and
                 universal
                 principle
                 of
                 all
                 things
                 ;
                 but
                 withall
                 
                 all
                 they
                 gave
                 Divine
                 Worship
                 
                   (
                   Latriam
                
                 )
                 next
                 to
                 the
                 Supreme
                 God
                 to
                 intellectual
                 substances
                 of
                 a
                 heavenly
                 nature
                 ,
                 which
                 they
                 call
                 Gods
                 ,
                 whether
                 they
                 were
                 substances
                 separated
                 from
                 bodies
                 ,
                 or
                 the
                 Souls
                 of
                 the
                 heavenly
                 Orbs
                 and
                 Stars
                 :
                 in
                 the
                 next
                 place
                 to
                 intellectual
                 substances
                 united
                 to
                 aerial
                 bodies
                 ,
                 which
                 they
                 called
                 Daemons
                 ,
                 whom
                 they
                 made
                 Gods
                 in
                 respect
                 of
                 men
                 ,
                 and
                 thought
                 they
                 deserved
                 divine
                 worship
                 from
                 men
                 as
                 being
                 Mediatours
                 between
                 the
                 Gods
                 and
                 them
                 ;
                 and
                 in
                 the
                 last
                 place
                 to
                 the
                 Souls
                 of
                 good
                 men
                 ,
                 as
                 being
                 raised
                 to
                 a
                 higher
                 state
                 than
                 that
                 of
                 this
                 present
                 life
                 .
                 Others
                 of
                 them
                 suppossing
                 God
                 
                   to
                   be
                
                 the
                 Soul
                 of
                 the
                 World
                 ,
                 did
                 believe
                 ,
                 that
                 divine
                 worship
                 was
                 to
                 be
                 given
                 to
                 the
                 whole
                 world
                 ,
                 and
                 the
                 several
                 parts
                 of
                 it
                 ,
                 not
                 for
                 the
                 sake
                 of
                 the
                 Body
                 but
                 the
                 Soul
                 ,
                 which
                 they
                 said
                 was
                 God
                 :
                 as
                 a
                 wise
                 man
                 hath
                 honour
                 given
                 him
                 not
                 for
                 the
                 sake
                 of
                 his
                 Body
                 ,
                 but
                 of
                 his
                 mind
                 .
                 
                   Others
                   again
                
                 asserted
                 ,
                 that
                 things
                 below
                 men
                 as
                 Images
                 ,
                 might
                 have
                 divine
                 worship
                 given
                 to
                 them
                 ,
                 in
                 as
                 much
                 as
                 they
                 did
                 participate
                 of
                 a
                 Superiour
                 nature
                 ,
                 either
                 from
                 the
                 influence
                 of
                 heavenly
                 bodies
                 ,
                 or
                 the
                 presence
                 of
                 some
                 Spirits
                 ,
                 which
                 Images
                 they
                 called
                 Gods
                 ,
                 and
                 from
                 thence
                 they
                 were
                 called
                 Idolaters
                 .
                 
                   And
                   so
                   he
                   proves
                
                 ,
                 that
                 they
                 
                 were
                 ,
                 who
                 acknowledging
                 one
                 first
                 principle
                 did
                 give
                 divine
                 worship
                 to
                 any
                 other
                 being
                 :
                 because
                 it
                 weakens
                 the
                 notion
                 and
                 esteem
                 we
                 ought
                 to
                 have
                 of
                 the
                 Supreme
                 Being
                 to
                 give
                 divine
                 worship
                 to
                 any
                 other
                 besides
                 him
                 ;
                 as
                 it
                 would
                 lessen
                 the
                 honour
                 of
                 a
                 King
                 ,
                 for
                 any
                 other
                 Person
                 to
                 have
                 the
                 same
                 kind
                 of
                 respect
                 shewed
                 to
                 him
                 ,
                 which
                 we
                 express
                 to
                 the
                 King
                 :
                 and
                 because
                 this
                 divine
                 worship
                 is
                 due
                 to
                 God
                 on
                 the
                 account
                 of
                 Creation
                 ,
                 which
                 is
                 proper
                 only
                 to
                 him
                 ,
                 and
                 because
                 he
                 is
                 properly
                 Lord
                 over
                 us
                 and
                 none
                 else
                 besides
                 him
                 :
                 and
                 he
                 is
                 our
                 great
                 and
                 last
                 end
                 ;
                 
                   which
                   are
                   all
                   of
                   them
                   great
                   and
                   weighty
                   reasons
                   ,
                   why
                   divine
                   worship
                   should
                   be
                   appropriated
                   to
                   God
                   alone
                   .
                
                 But
                 ,
                 
                   saith
                   he
                
                 ,
                 although
                 this
                 opinion
                 which
                 makes
                 God
                 a
                 separate
                 Being
                 and
                 the
                 first
                 Cause
                 of
                 all
                 intellectual
                 Beings
                 ,
                 be
                 true
                 :
                 yet
                 that
                 which
                 makes
                 God
                 the
                 Soul
                 of
                 the
                 World
                 ,
                 though
                 it
                 be
                 farther
                 from
                 truth
                 ,
                 gives
                 a
                 better
                 account
                 of
                 giving
                 divine
                 worship
                 to
                 created
                 Beings
                 .
                 For
                 then
                 they
                 give
                 that
                 divine
                 worship
                 to
                 God
                 himself
                 :
                 for
                 according
                 to
                 this
                 principle
                 ,
                 the
                 several
                 parts
                 of
                 the
                 world
                 in
                 respect
                 of
                 God
                 ,
                 are
                 but
                 as
                 the
                 several
                 members
                 of
                 a
                 mans
                 body
                 in
                 respect
                 of
                 his
                 Soul.
                 But
                 the
                 most
                 unreasonable
                 opinion
                 ,
                 
                 
                   he
                   saith
                
                 ,
                 is
                 that
                 of
                 animated
                 Images
                 ,
                 because
                 those
                 cannot
                 deserve
                 more
                 worship
                 ,
                 than
                 either
                 the
                 Spirits
                 that
                 animate
                 them
                 ,
                 or
                 the
                 makers
                 of
                 them
                 ,
                 which
                 ought
                 not
                 to
                 have
                 divine
                 worship
                 given
                 them
                 ;
                 besides
                 ,
                 that
                 by
                 lying
                 Oracles
                 and
                 wicked
                 Counsels
                 ,
                 these
                 appear
                 to
                 have
                 been
                 Evil
                 Spirits
                 ,
                 and
                 therefore
                 deserve
                 no
                 worship
                 of
                 us
                 .
                 From
                 hence
                 ,
                 
                   he
                   saith
                
                 ,
                 it
                 appears
                 ,
                 that
                 because
                 divine
                 worship
                 is
                 proper
                 only
                 to
                 God
                 ,
                 as
                 the
                 first
                 principle
                 ;
                 and
                 none
                 but
                 an
                 ill
                 disposed
                 rational
                 Being
                 can
                 excite
                 men
                 to
                 the
                 doing
                 such
                 unlawful
                 things
                 ,
                 as
                 giving
                 the
                 worship
                 proper
                 to
                 God
                 to
                 any
                 other
                 Being
                 ,
                 that
                 men
                 were
                 drawn
                 to
                 Idolatry
                 by
                 the
                 instigation
                 of
                 evil
                 Spirits
                 ,
                 which
                 coveted
                 divine
                 honours
                 to
                 themselves
                 :
                 and
                 therefore
                 the
                 Scripture
                 saith
                 ,
                 they
                 worshipped
                 Devils
                 and
                 not
                 God.
                 
                   From
                   which
                   remarkable
                   Testimony
                   we
                   may
                   take
                   notice
                   of
                   these
                   things
                   .
                
                 1.
                 
                 
                   That
                   he
                   confesseth
                   many
                   of
                   the
                
                 Gentiles
                 
                   whom
                   he
                   charges
                   with
                
                 Idolatry
                 ;
                 
                   did
                   believe
                   and
                   worship
                   the
                
                 Supreme
                 God
                 as
                 Creator
                 and
                 Governour
                 of
                 the
                 world
                 .
                 2.
                 
                 That
                 divine
                 worship
                 
                   is
                   so
                   proper
                   to
                   the
                   true
                   God
                   ,
                   that
                   whosoever
                   gives
                   it
                   to
                   any
                   created
                   being
                   ,
                   though
                   in
                   it self
                   of
                   real
                   excellency
                   ,
                   and
                   considered
                   as
                   deriving
                   that
                   excellency
                   from
                   God
                   ,
                   is
                   yet
                   guilty
                   of
                
                 Idolatry
                 .
                 
                 3.
                 
                 That
                 relative
                 Latria
                 
                   being
                   given
                   to
                   a
                   creature
                   ,
                   is
                
                 Idolatry
                 ;
                 
                   for
                   so
                   he
                   makes
                   it
                   to
                   be
                   ,
                   in
                   those
                   who
                   supposed
                
                 God
                 
                   to
                   be
                   the
                
                 Soul
                 of
                 the
                 world
                 .
                 
                   And
                   I
                   desire
                
                 T.
                 G.
                 
                   or
                   any
                   other
                   cunning
                
                 Sophister
                 
                   among
                   them
                   to
                   shew
                   me
                   why
                   a
                   man
                   may
                   not
                   as
                   lawfully
                   worship
                   any
                   part
                   of
                   the
                   world
                   with
                   a
                
                 relative
                 Latria
                 ,
                 supposing
                 God
                 
                   to
                   be
                   the
                
                 Soul
                 
                   of
                   the
                
                 world
                 ,
                 
                   as
                   any
                
                 Image
                 ,
                 or
                 Crucifix
                 
                   whatsoever
                   ?
                   For
                   if
                
                 union
                 ,
                 contact
                 ,
                 or
                 relation
                 ,
                 
                   be
                   a
                   sufficient
                   ground
                   for
                
                 relative
                 Latria
                 
                   in
                   one
                   case
                   ,
                   it
                   will
                   be
                   in
                   the
                   other
                   also
                   ;
                   and
                   I
                   cannot
                   but
                   wonder
                   so
                   great
                   a
                   judgement
                   as
                
                 Aquinas
                 had
                 ,
                 
                 
                   should
                   not
                   either
                   have
                   made
                   him
                   justifie
                   the
                
                 Heathens
                 
                   on
                   this
                
                 supposition
                 ,
                 
                   or
                   condemn
                   the
                
                 Christians
                 
                   in
                   giving
                
                 Latria
                 
                   i.
                   e.
                
                 proper
                 divine
                 worship
                 
                   to
                   the
                
                 Cross.
                 
                   For
                   there
                   is
                   not
                   any
                   shadow
                   of
                   reason
                   produced
                   by
                   him
                   for
                   the
                   one
                   ,
                   which
                   would
                   not
                   held
                   have
                   much
                   more
                   for
                   the
                   other
                   .
                   For
                   ,
                
                 if
                 the
                 honour
                 of
                 the
                 Image
                 is
                 carried
                 to
                 the
                 Prototype
                 ;
                 
                   is
                   not
                   the
                   honour
                   of
                   the
                   members
                   of
                   the
                
                 Body
                 
                   to
                   the
                   mind
                   that
                   animates
                   them
                   ?
                   If
                
                 the
                 Image
                 deserve
                 the
                 same
                 worship
                 with
                 the
                 person
                 represented
                 by
                 it
                 ;
                 
                   is
                   not
                   much
                   more
                   any
                   part
                   of
                   the
                   body
                   capable
                   of
                   receiving
                   the
                
                 honour
                 
                   due
                   to
                   the
                
                 Person
                 ?
                 
                   as
                   the
                
                 Popes
                 Toe
                 
                   is
                   of
                   the
                   worship
                   
                   that
                   is
                   given
                   to
                   him
                   .
                   Why
                   should
                   it
                   be
                   more
                   unlawful
                   to
                   worship
                   God
                   ,
                   by
                   worshipping
                
                 Fire
                 or
                 Water
                 
                   or
                   the
                
                 Earth
                 ,
                 
                   or
                   any
                   inferiour
                   creature
                   ,
                   supposing
                
                 God
                 
                   to
                   be
                   the
                
                 Soul
                 
                   of
                   the
                
                 World
                 ,
                 
                   than
                   it
                   is
                   to
                   shew
                
                 Reverence
                 
                   to
                   the
                
                 Pope
                 
                   by
                   kissing
                   his
                
                 Toe
                 ?
                 
                   which
                   I
                   suppose
                   ,
                   can
                   be
                   upon
                   no
                   other
                   reason
                   ,
                   but
                   because
                   it
                   is
                   a
                   part
                   of
                   his
                   body
                   ,
                   which
                   is
                
                 animated
                 
                   by
                   the
                   same
                
                 Soul
                 
                   in
                   all
                   the
                   members
                   of
                   it
                   .
                
                 4.
                 
                 That
                 Aquinas
                 
                   doth
                   not
                   therefore
                   say
                   ,
                   that
                   the
                
                 Heathens
                 worshipped
                 Devils
                 ,
                 because
                 the
                 Supreme
                 God
                 whom
                 they
                 worshipped
                 was
                 an
                 Arch-Devil
                 ,
                 as
                 T.
                 G.
                 
                   saith
                   ,
                   but
                   because
                   none
                   but
                   evil
                
                 Spirits
                 
                   would
                   draw
                   men
                   to
                   give
                
                 divine
                 worship
                 
                   to
                   any
                   thing
                   but
                
                 God
                 
                   himself
                   ;
                   and
                   then
                   ,
                   that
                   evil
                   Spirits
                   did
                   appear
                   to
                   heighten
                   and
                   encourage
                   this
                   devotion
                   ,
                   by
                   acting
                   and
                   speaking
                   in
                
                 Images
                 .
                 
                   The
                   consequence
                   of
                   which
                   I
                   desire
                
                 T.
                 G.
                 
                   to
                   consider
                   .
                   And
                   this
                   testimony
                   of
                
                 Aquinas
                 
                   is
                   the
                   more
                   considerable
                   ,
                   not
                   only
                   for
                   his
                   great
                   Authority
                   in
                   the
                
                 Roman
                 Church
                 ;
                 
                   and
                   because
                
                 Pius
                 5.
                 
                   in
                   the
                   approbation
                   of
                   his
                
                 Works
                 A.
                 D.
                 1567.
                 
                   very
                   gravely
                   mentions
                
                 Christs
                 
                   speaking
                   to
                   him
                   from
                   a
                
                 Crucifix
                 ,
                 
                   when
                   he
                   was
                   praying
                   before
                   it
                   ,
                
                 that
                 he
                 had
                 written
                 well
                 concerning
                 him
                 (
                 
                   it
                   seems
                   the
                
                 Crucifix
                 was
                 animated
                 
                   too
                   )
                   ;
                   but
                   because
                   I
                   find
                   this
                
                 Book
                 
                   so
                   
                   highly
                   applauded
                   by
                
                 Possevin
                 ,
                 
                 
                   and
                   others
                   for
                   the
                   best
                   account
                   of
                   the
                
                 Christian
                 Religion
                 
                   in
                   opposition
                   to
                
                 Heathenism
                 .
              
               
                 Card.
                 Cajetan
                 
                   in
                   his
                
                 Commentaries
                 on
                 Aquinas
                 
                   speaking
                   of
                   the
                
                 Images
                 
                   of
                   God
                
                 ,
                 
                 
                   he
                   distinguishes
                   them
                   into
                
                 3.
                 sorts
                 .
                 1.
                 
                 Some
                 that
                 were
                 to
                 represent
                 the
                 Divinity
                 ,
                 
                   which
                   he
                   utterly
                   condemns
                
                 .
                 2.
                 
                 Some
                 to
                 set
                 forth
                 the
                 appearances
                 of
                 God
                 mentioned
                 in
                 Scripture
                 .
                 3.
                 
                 Some
                 by
                 way
                 of
                 Analogy
                 ,
                 that
                 by
                 sensible
                 things
                 we
                 may
                 be
                 brought
                 to
                 the
                 veneration
                 of
                 insensible
                 ,
                 as
                 the
                 Holy
                 Ghost
                 in
                 the
                 form
                 of
                 an
                 old
                 man
                 holding
                 a
                 globe
                 in
                 his
                 hand
                 ,
                 
                 which
                 last
                 way
                 ,
                 
                   saith
                   he
                
                 ,
                 comes
                 near
                 to
                 the
                 custom
                 of
                 the
                 Heathens
                 who
                 represented
                 God
                 diversly
                 ,
                 as
                 he
                 is
                 the
                 cause
                 of
                 divers
                 effects
                 ,
                 as
                 under
                 the
                 form
                 of
                 Minerva
                 by
                 reason
                 of
                 his
                 Wisdom
                 ,
                 and
                 the
                 like
                 .
                 Would
                 Cajetan
                 
                   ever
                   have
                   parallel'd
                   the
                
                 Custome
                 
                   of
                   the
                
                 Church
                 of
                 Rome
                 ,
                 
                   with
                   that
                   of
                   the
                
                 Heathens
                 ,
                 
                   if
                   he
                   had
                   thought
                   they
                   had
                   only
                   pictured
                   the
                
                 Devil
                 
                   under
                   these
                   representations
                   ?
                   In
                   another
                   place
                   he
                   puts
                   this
                   Question
                
                 ;
                 how
                 it
                 could
                 be
                 said
                 that
                 all
                 the
                 Gods
                 of
                 the
                 Heathens
                 were
                 Devils
                 ,
                 
                 since
                 although
                 they
                 worshipped
                 many
                 Gods
                 ,
                 yet
                 withal
                 they
                 worshipped
                 one
                 Supreme
                 God
                 ?
                 
                   To
                   which
                   he
                   answers
                
                 .
                 1.
                 
                 That
                 the
                 Devils
                 were
                 
                 the
                 causes
                 of
                 Idolatry
                 ,
                 and
                 so
                 they
                 were
                 Devils
                 causally
                 though
                 not
                 essentially
                 .
                 2.
                 
                 That
                 although
                 those
                 they
                 worshipped
                 were
                 not
                 in
                 themselves
                 Devils
                 ,
                 as
                 the
                 heavenly
                 intelligences
                 ;
                 yet
                 they
                 were
                 so
                 as
                 they
                 were
                 the
                 Gods
                 of
                 the
                 Heathens
                 :
                 
                   i.
                   e.
                
                 as
                 they
                 had
                 divine
                 worship
                 given
                 to
                 them
                 .
                 And
                 the
                 true
                 God
                 himself
                 ,
                 
                   he
                   saith
                
                 ,
                 was
                 not
                 worshipped
                 according
                 to
                 what
                 he
                 was
                 ,
                 but
                 according
                 to
                 what
                 they
                 conceived
                 of
                 him
                 .
                 
                   But
                   he
                   grants
                   before
                   that
                   they
                   conceived
                   of
                   him
                   ,
                
                 as
                 the
                 Supreme
                 God
                 :
                 
                   which
                   was
                   a
                
                 right
                 conception
                 
                   of
                   him
                   ;
                   but
                   if
                   he
                   means
                   it
                   was
                
                 imperfect
                 ,
                 
                   is
                   it
                   not
                   so
                   in
                   those
                   who
                   worship
                   him
                   most
                   truly
                
                 ?
              
               
                 Martinus
                 Peresius
                 Ayala
                 
                   a
                   learned
                
                 Bishop
                 in
                 Spain
                 ,
                 
                 
                   treating
                   the
                
                 Question
                 
                   of
                   the
                
                 worship
                 of
                 Images
                 ;
                 
                   saith
                   expresly
                
                 ,
                 That
                 S.
                 Augustine
                 condemned
                 all
                 divine
                 worship
                 or
                 Latria
                 to
                 be
                 given
                 to
                 any
                 kind
                 of
                 Images
                 ,
                 not
                 ,
                 
                   saith
                   he
                
                 ,
                 in
                 regard
                 of
                 their
                 matter
                 ,
                 for
                 there
                 was
                 no
                 need
                 to
                 give
                 caution
                 against
                 that
                 ,
                 but
                 in
                 regard
                 of
                 their
                 representation
                 ,
                 
                   and
                   he
                   calls
                   them
                
                 Idolaters
                 which
                 give
                 that
                 worship
                 to
                 Images
                 which
                 is
                 due
                 to
                 God
                 (
                 with
                 T.
                 G
                 
                   's
                   leave
                   I
                   translate
                
                 Simulachra
                 Images
                 ,
                 
                   for
                   so
                   I
                   am
                   sure
                
                 Peresius
                 
                   understands
                   it
                
                 )
                 Neither
                 
                   saith
                   he
                
                 ,
                 was
                 S.
                 Augustine
                 ignorant
                 ,
                 that
                 there
                 were
                 few
                 or
                 none
                 among
                 the
                 Gentiles
                 
                 who
                 thought
                 the
                 matter
                 of
                 their
                 Idols
                 so
                 fashioned
                 to
                 be
                 Gods
                 or
                 God
                 :
                 (
                 let
                 T.
                 G.
                 
                   mark
                   that
                
                 )
                 but
                 on
                 that
                 account
                 he
                 seems
                 to
                 condemn
                 them
                 ,
                 that
                 they
                 gave
                 divine
                 honour
                 to
                 their
                 Images
                 ,
                 as
                 they
                 represented
                 God
                 :
                 for
                 there
                 were
                 many
                 Idols
                 among
                 them
                 in
                 which
                 there
                 was
                 no
                 Devil
                 who
                 gave
                 answers
                 ,
                 but
                 they
                 only
                 represented
                 God
                 as
                 their
                 benefactor
                 :
                 neither
                 did
                 all
                 the
                 things
                 which
                 the
                 Gentiles
                 worshipped
                 signifie
                 a
                 false
                 God.
                 For
                 there
                 was
                 an
                 Altar
                 at
                 Athens
                 to
                 the
                 unknown
                 God.
                 Ioh.
                 Ferus
                 saith
                 ,
                 
                 that
                 the
                 intention
                 of
                 the
                 Heathens
                 ,
                 was
                 through
                 their
                 Idols
                 to
                 give
                 worship
                 to
                 the
                 true
                 God
                 Now
                 T.
                 G.
                 
                   knows
                   that
                
                 humane
                 acts
                 d●
                 certainly
                 go
                 whither
                 they
                 are
                 intended
                 ▪
                 
                   so
                   that
                   according
                   to
                
                 Ferus
                 ,
                 
                   these
                   Heathens
                   did
                   truly
                   worship
                   the
                   true
                   God
                
                 Athan.
                 Kircher
                 layes
                 it
                 down
                 as
                 a
                 certain
                 principle
                 ,
                 
                 that
                 there
                 never
                 was
                 in
                 any
                 Age
                 ,
                 any
                 People
                 so
                 rude
                 and
                 barbarous
                 which
                 did
                 not
                 acknowledge
                 and
                 worship
                 one
                 Supreme
                 Deity
                 ,
                 the
                 first
                 principle
                 and
                 Governour
                 of
                 all
                 things
                 .
                 
                 
                   But
                   saith
                   he
                
                 that
                 they
                 might
                 teach
                 the
                 people
                 that
                 the
                 Supreme
                 Being
                 ,
                 whom
                 we
                 call
                 God
                 ,
                 w●●
                 present
                 in
                 all
                 places
                 ,
                 therefore
                 they
                 ma●●
                 abundance
                 of
                 Gods
                 in
                 all
                 places
                 and
                 ov●●
                 all
                 things
                 .
                 
                   So
                   that
                   as
                
                 Max.
                 Tyrius
                 saith
                 
                 no
                 place
                 was
                 left
                 without
                 a
                 Deity
                 .
                 Petavius
                 
                   not
                   only
                   makes
                   use
                   of
                   the
                   arguments
                   produced
                   by
                   the
                   Heathens
                   to
                   prove
                   one
                   Supreme
                   God
                   ,
                
                 
                 
                   and
                   thinks
                   them
                   considerable
                   :
                   but
                   saith
                
                 that
                 S.
                 Paul
                 demonstrates
                 (
                 
                   mark
                   that
                
                 )
                 that
                 the
                 Gentile
                 Philosophers
                 attained
                 to
                 the
                 knowledge
                 of
                 God
                 by
                 the
                 works
                 of
                 Creation
                 :
                 
                   and
                   quotes
                   the
                   saying
                   of
                
                 Max.
                 Tyrius
                 
                   with
                   approbation
                
                 ,
                 
                 that
                 however
                 the
                 several
                 Nations
                 of
                 the
                 world
                 differed
                 from
                 each
                 other
                 in
                 customs
                 and
                 languages
                 and
                 modes
                 of
                 worship
                 ,
                 yet
                 they
                 all
                 agreed
                 in
                 this
                 ,
                 that
                 there
                 was
                 one
                 God
                 ,
                 Lord
                 ,
                 and
                 Father
                 of
                 all
                 ,
                 
                   and
                   saith
                
                 ,
                 that
                 the
                 Testimony
                 of
                 Orosius
                 is
                 most
                 true
                 ,
                 
                 that
                 both
                 the
                 Philosophers
                 and
                 common
                 Heathens
                 did
                 believe
                 one
                 God
                 the
                 authour
                 of
                 all
                 things
                 ,
                 
                 and
                 to
                 whom
                 all
                 things
                 are
                 referred
                 :
                 but
                 that
                 under
                 this
                 God
                 they
                 did
                 worship
                 many
                 inferiour
                 and
                 subservient
                 Gods
                 :
                 
                   and
                   he
                   adds
                   that
                   passage
                   of
                   S.
                
                 Augustin
                 ,
                 
                 that
                 the
                 Heathens
                 supposed
                 all
                 their
                 Gods
                 to
                 come
                 at
                 first
                 out
                 of
                 one
                 substance
                 :
                 
                   but
                   I
                   wonder
                   he
                   omitted
                   what
                   is
                   very
                   observable
                   in
                   the
                   same
                   chapter
                   ,
                
                 viz.
                 that
                 Faustus
                 the
                 Manichean
                 
                   holding
                   two
                   first
                   principles
                   ,
                   saith
                   ,
                
                 that
                 the
                 Christians
                 joyned
                 with
                 the
                 Heathens
                 in
                 believing
                 but
                 one
                 :
                 and
                 S.
                 Augustin
                 confesseth
                 ,
                 that
                 the
                 greatest
                 part
                 
                 of
                 the
                 Heathens
                 did
                 believe
                 the
                 same
                 with
                 the
                 Christians
                 in
                 that
                 point
                 ;
                 but
                 the
                 difference
                 ,
                 
                   he
                   saith
                
                 ,
                 lay
                 here
                 ,
                 that
                 they
                 worshipped
                 more
                 Gods
                 than
                 one
                 :
                 and
                 therein
                 the
                 Manichees
                 agreed
                 with
                 them
                 ,
                 and
                 the
                 Christians
                 only
                 with
                 the
                 Jews
                 :
                 
                 but
                 the
                 Manichees
                 in
                 that
                 were
                 worse
                 than
                 the
                 Heathens
                 ,
                 that
                 these
                 worshipped
                 those
                 things
                 for
                 Gods
                 which
                 were
                 ,
                 but
                 were
                 not
                 Gods
                 ;
                 but
                 they
                 worshipped
                 those
                 things
                 ,
                 which
                 were
                 so
                 far
                 from
                 bein
                 Gods
                 that
                 they
                 were
                 not
                 at
                 all
                 .
                 Faber
                 Faventinus
                 ,
                 
                 
                   in
                   his
                   discourse
                   against
                
                 Atheists
                 ,
                 
                 
                   insists
                   upon
                   this
                   as
                   an
                   argument
                   of
                   some
                   weight
                   to
                   prove
                   a
                   Deity
                   ,
                
                 because
                 all
                 mankind
                 had
                 so
                 settled
                 a
                 notion
                 of
                 one
                 first
                 principle
                 in
                 their
                 minds
                 from
                 which
                 all
                 things
                 come
                 ,
                 and
                 by
                 which
                 they
                 were
                 governed
                 ,
                 and
                 however
                 they
                 differed
                 in
                 other
                 conceptions
                 about
                 this
                 first
                 principle
                 ,
                 yet
                 they
                 all
                 agreed
                 in
                 this
                 ,
                 that
                 it
                 was
                 immortal
                 ,
                 and
                 not
                 only
                 good
                 in
                 it self
                 but
                 the
                 fountain
                 of
                 all
                 good
                 .
                 
                   Which
                   surely
                   was
                   no
                   description
                   of
                   an
                
                 Arch-Devil
                 .
                 
                   But
                   what
                   need
                   I
                   farther
                   insist
                   on
                   those
                   Authours
                   of
                   his
                   own
                   Church
                   who
                   have
                   yielded
                   this
                   ;
                   when
                   there
                   are
                   several
                   who
                   with
                   approbation
                   have
                   undertaken
                   the
                   proof
                   of
                   this
                   in
                   Books
                   written
                   purposely
                   on
                   this
                   subject
                   :
                   such
                   
                   as
                
                 Raim
                 .
                 Breganius
                 ,
                 
                 Mutius
                 Pansa
                 ,
                 
                 Livius
                 Galantes
                 ,
                 
                 Paulus
                 Benius
                 Eugubinus
                 ,
                 
                 
                   but
                   above
                   all
                
                 Augustinus
                 Steuchus
                 Eugubinus
                 ,
                 
                 
                   who
                   have
                   made
                   it
                   their
                   business
                   to
                   prove
                   ,
                
                 that
                 not
                 only
                 the
                 Being
                 of
                 the
                 Deity
                 ,
                 but
                 the
                 unity
                 as
                 a
                 first
                 principle
                 ,
                 the
                 Wisdom
                 ,
                 Goodness
                 ,
                 Power
                 and
                 Providence
                 of
                 God
                 ,
                 were
                 acknowledged
                 not
                 meerly
                 by
                 the
                 Philosophers
                 ,
                 as
                 Plato
                 and
                 Aristotle
                 and
                 their
                 followers
                 ,
                 but
                 by
                 the
                 generality
                 of
                 mankind
                 .
                 
                   But
                   I
                   am
                   afraid
                   these
                
                 Books
                 
                   may
                   be
                   as
                   hard
                   for
                   him
                   to
                   find
                   as
                
                 Trigautius
                 
                   was
                   ,
                   and
                   it
                   were
                   well
                   ,
                   if
                   his
                
                 Principles
                 
                   were
                   as
                   hard
                   to
                   find
                   too
                   ,
                   if
                   they
                   discover
                   no
                   more
                   learning
                   or
                   judgement
                   than
                   this
                   ,
                
                 that
                 the
                 Supreme
                 God
                 of
                 the
                 Heathens
                 was
                 an
                 Arch-Devil
                 .
              
               
                 But
                 T.
                 G.
                 saith
                 ,
                 
                 that
                 the
                 Father
                 of
                 Gods
                 and
                 men
                 among
                 the
                 Heathens
                 ,
                 was
                 according
                 to
                 the
                 Fathers
                 an
                 Arch-Devil
                 .
                 
                   Is
                   it
                   not
                   possible
                   for
                   you
                   to
                   entertain
                   wild
                   and
                   absurd
                   opinions
                   your selves
                   ,
                   but
                   upon
                   all
                   occasions
                   you
                   must
                   lay
                   them
                   at
                   the
                   doors
                   of
                   the
                
                 Fathers
                 ?
                 
                   I
                   have
                   heard
                   of
                   a
                   place
                   where
                   the
                   people
                   were
                   hard
                   put
                   to
                   it
                   to
                   provide
                
                 God-fathers
                 
                   for
                   their
                
                 Children
                 ;
                 
                   at
                   last
                   ,
                   they
                   resolved
                   to
                   choose
                   two
                   men
                   that
                   were
                   to
                   stand
                   as
                
                 
                 God-fathers
                 
                   for
                   all
                   the
                
                 Children
                 
                   that
                   were
                   to
                   be
                   born
                   in
                   the
                
                 Parish
                 ;
                 
                   just
                   such
                   a
                   use
                   you
                   make
                   of
                   the
                
                 Fathers
                 ,
                 
                   they
                   must
                
                 Christen
                 
                   all
                   your
                
                 Brats
                 ,
                 
                   and
                   how
                   foolish
                   soever
                   an
                   opinion
                   be
                   ,
                   if
                   it
                   comes
                   from
                   you
                   ,
                   it
                   must
                   presently
                   pass
                   under
                   the
                   name
                   of
                   the
                
                 Fathers
                 .
                 
                   But
                   I
                   shall
                   do
                   my
                   endeavour
                   to
                   break
                   this
                   bad
                   custome
                   of
                   yours
                   ,
                   and
                   since
                
                 T.
                 G.
                 
                   thinks
                   me
                   a
                
                 scarce-revolted
                 Presbyterian
                 ,
                 
                   I
                   shall
                   make
                   the
                   right
                
                 Father
                 
                   stand
                   for
                   his
                   own
                
                 Children
                 .
                 
                   And
                   because
                   this
                   is
                   very
                   material
                   toward
                   the
                   true
                   understanding
                   the
                
                 Nature
                 of
                 Idolatry
                 ,
                 
                   I
                   shall
                   give
                   a
                   full
                   account
                   of
                   the
                   sense
                   of
                   the
                
                 Fathers
                 
                   in
                   this
                   point
                   ;
                   and
                   not
                   as
                
                 T.
                 G.
                 
                   hath
                   done
                   from
                   one
                   single
                   passage
                   of
                   a
                   learned
                   (
                   but
                   by
                   their
                   own
                   Church
                   thought
                
                 heretical
                 )
                 Father
                 ,
                 viz.
                 Origen
                 ,
                 
                   presently
                   cry
                   out
                
                 ,
                 the
                 Fathers
                 ,
                 the
                 Fathers
                 .
                 
                   Which
                   is
                   like
                   a
                   Country
                   Fellow
                   that
                   came
                   to
                   a
                   Gentleman
                   and
                   told
                   him
                   he
                   had
                   found
                   out
                   a
                   brave
                
                 Covie
                 
                   of
                   Partridges
                   lying
                   in
                   such
                   a
                   Field
                   ;
                   the
                   Gentleman
                   was
                   very
                   much
                   pleased
                   with
                   the
                   news
                   and
                   presently
                   asked
                   him
                   how
                   many
                   there
                   were
                   :
                   what
                   half
                   a
                   score
                   ?
                   No.
                   eight
                   ?
                   No.
                   Six
                   ?
                   No.
                   Four
                   ?
                   No.
                   But
                   how
                   many
                   then
                   are
                   there
                   ?
                   Sir
                   ,
                   saith
                   the
                   Country
                   Fellow
                   ,
                   it
                   is
                   a
                
                 Covie
                 
                   of
                   one
                   .
                   I
                   am
                   afraid
                
                 T.
                 G
                 
                   's
                   Covie
                   
                   of
                
                 Fathers
                 
                   will
                   hardly
                   come
                   to
                   one
                   at
                   last
                   .
                
              
               
                 Iustin
                 Martyr
                 
                   is
                   the
                   eldest
                   genuine
                   Father
                   extant
                   who
                   undertook
                   to
                   reprove
                   the
                
                 Gentiles
                 
                   for
                   their
                
                 Idolatry
                 ,
                 
                 
                   and
                   to
                   defend
                   the
                   Christian
                   worship
                   .
                   In
                   his
                
                 Paraenesis
                 
                   to
                   the
                
                 Greeks
                 
                   he
                   takes
                   notice
                
                 ,
                 how
                 hardly
                 the
                 wiser
                 Gentiles
                 thought
                 themselves
                 dealt
                 with
                 ,
                 when
                 all
                 the
                 Poetical
                 Fables
                 about
                 their
                 Gods
                 were
                 objected
                 against
                 them
                 
                   (
                   just
                   as
                   some
                   of
                   the
                
                 Church
                 of
                 Rome
                 
                   do
                   when
                   we
                   tell
                   them
                   of
                   the
                
                 Legends
                 
                   of
                   their
                
                 Saints
                 ,
                 
                   which
                   the
                   more
                   ingenuous
                   confess
                   to
                   be
                   made
                   by
                   men
                   ,
                
                 who
                 ,
                 took
                 a
                 priviledge
                 of
                 feigning
                 and
                 saying
                 any
                 thing
                 ,
                 as
                 well
                 as
                 the
                 Heathen
                 Poets
                 )
                 ;
                 but
                 they
                 appealed
                 for
                 the
                 principles
                 of
                 their
                 Religion
                 to
                 Plato
                 and
                 
                   Aristotle
                   :
                   both
                   whom
                   he
                   confesses
                   ,
                
                 
                 to
                 have
                 asserted
                 one
                 Supreme
                 God
                 ;
                 
                   although
                   they
                   differed
                   in
                   their
                   opinions
                   about
                   the
                   manner
                   of
                   the
                   formation
                   of
                   things
                   by
                   him
                   .
                   Afterwards
                   he
                   saith
                   ,
                
                 That
                 the
                 first
                 Authour
                 of
                 Polytheism
                 among
                 them
                 ,
                 
                   viz.
                   Orpheus
                
                 ,
                 did
                 plainly
                 assert
                 one
                 Supreme
                 God
                 ,
                 
                 and
                 the
                 making
                 of
                 all
                 things
                 by
                 him
                 :
                 
                   for
                   which
                   he
                   produces
                   many
                
                 verses
                 
                   of
                   his
                   :
                   and
                   to
                   the
                   same
                   purpose
                   an
                   excellent
                   testimony
                   of
                
                 Sophocles
                 ,
                 viz.
                 that
                 in
                 truth
                 there
                 
                 is
                 but
                 one
                 God
                 ,
                 who
                 made
                 Heaven
                 and
                 Earth
                 and
                 Sea
                 and
                 Winds
                 :
                 but
                 the
                 folly
                 and
                 madness
                 of
                 mankind
                 brought
                 in
                 the
                 Images
                 of
                 Gods
                 ,
                 and
                 when
                 they
                 had
                 offered
                 sacrifices
                 and
                 kept
                 solemnities
                 to
                 these
                 ,
                 they
                 thought
                 themselves
                 Religious
                 .
                 
                 
                   He
                   farther
                   shews
                   that
                
                 Pythagoras
                 delivered
                 to
                 his
                 disciples
                 the
                 unity
                 of
                 God
                 ,
                 and
                 his
                 being
                 the
                 cause
                 of
                 all
                 things
                 ,
                 and
                 the
                 fountain
                 of
                 all
                 good
                 :
                 that
                 Plato
                 being
                 warned
                 by
                 Socrates
                 his
                 death
                 durst
                 not
                 oppose
                 the
                 Gods
                 commonly
                 worshipped
                 ,
                 but
                 one
                 may
                 guess
                 by
                 his
                 Writings
                 ,
                 that
                 his
                 meaning
                 as
                 to
                 the
                 inferiour
                 Deities
                 was
                 ,
                 that
                 they
                 who
                 would
                 have
                 them
                 might
                 ,
                 and
                 they
                 who
                 would
                 not
                 might
                 let
                 them
                 alone
                 :
                 but
                 that
                 himself
                 had
                 a
                 right
                 opinion
                 concerning
                 the
                 true
                 God.
                 
                 That
                 ,
                 Homer
                 by
                 his
                 golden
                 chain
                 did
                 attribute
                 to
                 the
                 Supreme
                 God
                 a
                 Power
                 over
                 all
                 the
                 rest
                 ;
                 
                 and
                 ,
                 that
                 the
                 rest
                 of
                 the
                 Deities
                 were
                 near
                 as
                 far
                 distant
                 from
                 the
                 Supreme
                 as
                 men
                 were
                 :
                 and
                 that
                 the
                 Supreme
                 was
                 he
                 whom
                 Homer
                 calls
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 God
                 himself
                 ,
                 
                   which
                   signifies
                   ,
                   saith
                
                 Iustin
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 truely
                 existent
                 Deity
                 :
                 and
                 that
                 in
                 Achilles
                 his
                 Shield
                 he
                 makes
                 Vulcan
                 represent
                 the
                 Creation
                 of
                 the
                 world
                 .
                 
                 
                   From
                   these
                   arguments
                   he
                   perswades
                   the
                
                 Greeks
                 
                   to
                   hearken
                   to
                   the
                
                 Revelation
                 
                   which
                   the
                
                 
                 true
                 and
                 Supreme
                 God
                 
                   had
                   made
                   of
                   himself
                   to
                   the
                   world
                   ,
                   and
                
                 to
                 worship
                 him
                 according
                 to
                 his
                 own
                 Will.
                 
                   In
                   his
                
                 Apologies
                 
                   to
                   the
                
                 Roman
                 Emperours
                 ,
                 Antoninus
                 Pius
                 and
                 Marcus
                 Aurelius
                 ,
                 
                   and
                   the
                
                 Roman
                 Senate
                 and
                 People
                 (
                 
                   for
                   so
                
                 Baronius
                 shews
                 ,
                 
                 
                   that
                   which
                   is
                   now
                   called
                   the
                
                 first
                 ,
                 
                   was
                   truely
                   the
                
                 second
                 ,
                 
                   and
                   that
                   not
                   only
                   written
                   to
                   the
                
                 Senate
                 ,
                 
                   but
                   to
                   the
                
                 Emperour
                 
                   too
                   ,
                   who
                   at
                   that
                   time
                   was
                
                 Marcus
                 Aurelius
                 ,
                 as
                 Eusebius
                 
                   saith
                   and
                
                 Photius
                 
                   after
                   him
                   )
                   he
                   gives
                   this
                   account
                   of
                   the
                
                 State
                 
                   of
                   the
                
                 Controversie
                 
                   then
                   so
                   warmly
                   managed
                   about
                
                 Idolatry
                 :
                 
                 that
                 it
                 was
                 not
                 whether
                 there
                 were
                 one
                 Supreme
                 God
                 or
                 no
                 :
                 or
                 whether
                 he
                 ought
                 to
                 have
                 divine
                 worship
                 given
                 to
                 him
                 :
                 but
                 whether
                 those
                 whom
                 the
                 Gentiles
                 called
                 Gods
                 were
                 so
                 or
                 no
                 ;
                 and
                 whether
                 they
                 or
                 dead
                 men
                 did
                 deserve
                 any
                 divine
                 honour
                 to
                 be
                 given
                 to
                 them
                 ;
                 and
                 lastly
                 ,
                 that
                 being
                 supposed
                 ,
                 whether
                 this
                 honour
                 ought
                 to
                 be
                 given
                 to
                 Images
                 or
                 no
                 ?
                 
                   For
                   every
                   one
                   of
                   these
                
                 Iustin
                 
                   speaks
                   distinctly
                   to
                
                 .
                 As
                 to
                 their
                 Gods
                 ,
                 
                   he
                   denies
                
                 that
                 they
                 deserved
                 any
                 divine
                 worship
                 ,
                 because
                 they
                 desired
                 it
                 and
                 were
                 delighted
                 with
                 it
                 ;
                 
                   From
                   whence
                
                 ,
                 
                 
                   as
                   well
                   as
                   from
                   other
                   arguments
                   ,
                   he
                   proves
                   ,
                
                 that
                 they
                 could
                 not
                 be
                 true
                 Gods
                 ,
                 but
                 evil
                 Daemons
                 :
                 that
                 those
                 who
                 were
                 Christians
                 ,
                 
                 did
                 only
                 worship
                 the
                 true
                 God
                 the
                 Father
                 of
                 all
                 vertue
                 and
                 goodness
                 ;
                 and
                 his
                 Son
                 who
                 hath
                 instructed
                 both
                 men
                 and
                 Angels
                 ,
                 
                   (
                   for
                   it
                   is
                   ridiculous
                   to
                   think
                   that
                   in
                   this
                   place
                
                 Iustin
                 
                   should
                   assert
                   the
                
                 worship
                 of
                 Angels
                 
                   equal
                   with
                   the
                   Father
                   and
                   Son
                   ,
                   and
                   before
                   the
                   Holy
                   Ghost
                   ,
                   as
                   some
                   great
                   men
                   of
                   the
                   Church
                   of
                
                 Rome
                 
                   have
                   done
                   )
                   and
                   the
                
                 Prophetick
                 Spirit
                 ,
                 in
                 Spirit
                 and
                 truth
                 .
                 
                 
                   In
                   another
                   place
                   he
                   saith
                
                 ,
                 that
                 they
                 had
                 no
                 other
                 crime
                 to
                 object
                 against
                 the
                 Christians
                 ,
                 but
                 that
                 they
                 did
                 not
                 worship
                 the
                 same
                 Gods
                 with
                 them
                 ;
                 nor
                 offer
                 up
                 libations
                 and
                 the
                 smoak
                 of
                 sacrifices
                 to
                 dead
                 men
                 ;
                 
                 Nor
                 crown
                 and
                 worship
                 Images
                 ;
                 that
                 they
                 agreed
                 with
                 Menander
                 ,
                 
                   who
                   said
                
                 we
                 ought
                 not
                 to
                 worship
                 the
                 work
                 of
                 mens
                 hands
                 :
                 
                   not
                   because
                
                 Devils
                 
                   dwelt
                   in
                   them
                
                 ,
                 but
                 because
                 men
                 were
                 the
                 makers
                 of
                 them
                 .
                 
                   And
                   he
                   wondered
                   they
                   could
                   call
                   them
                
                 Gods
                 ,
                 
                 which
                 they
                 knew
                 to
                 be
                 without
                 soul
                 ,
                 and
                 dead
                 ,
                 and
                 to
                 have
                 no
                 likeness
                 to
                 God
                 :
                 
                   (
                   it
                   was
                   not
                   then
                   upon
                   the
                   account
                   of
                   their
                   being
                
                 animated
                 by
                 evil
                 Spirits
                 ,
                 
                   that
                   the
                   Christians
                   rejected
                   this
                   worship
                   ,
                   for
                   then
                   these
                   reasons
                   would
                   not
                   have
                   held
                   )
                
                 All
                 the
                 resemblance
                 they
                 had
                 ,
                 was
                 to
                 those
                 evil
                 Spirits
                 that
                 had
                 appeared
                 among
                 men
                 ;
                 
                   for
                   that
                   was
                
                 Iustins
                 
                   opinion
                   of
                   the
                   beginning
                   of
                
                 
                 Idolatry
                 ,
                 
                 that
                 God
                 had
                 committed
                 the
                 Government
                 of
                 all
                 things
                 under
                 the
                 heavens
                 to
                 particular
                 Angels
                 ,
                 but
                 these
                 Angels
                 prevaricating
                 by
                 the
                 love
                 of
                 Women
                 ,
                 did
                 upon
                 them
                 beget
                 Daemons
                 ,
                 that
                 these
                 Daemons
                 were
                 the
                 great
                 corrupters
                 of
                 mankind
                 ;
                 and
                 partly
                 by
                 frightful
                 apparitions
                 ,
                 and
                 by
                 instructing
                 men
                 in
                 Idolatrous
                 rites
                 did
                 by
                 degrees
                 draw
                 men
                 to
                 give
                 them
                 divine
                 worship
                 ,
                 the
                 people
                 not
                 imagining
                 them
                 to
                 be
                 evil
                 Spirits
                 ,
                 and
                 so
                 were
                 called
                 by
                 such
                 names
                 as
                 they
                 liked
                 best
                 themselves
                 ,
                 as
                 
                   Neptune
                   ,
                   Pluto
                
                 ,
                 
                 &c.
                 
              
               
                 But
                 the
                 true
                 God
                 had
                 no
                 certain
                 name
                 given
                 to
                 him
                 ,
                 for
                 
                   saith
                   he
                
                 ,
                 Father
                 ,
                 and
                 God
                 ,
                 and
                 Creator
                 ,
                 and
                 Lord
                 ,
                 and
                 Master
                 ,
                 are
                 not
                 names
                 ,
                 but
                 titles
                 arising
                 from
                 his
                 works
                 ,
                 and
                 good
                 deeds
                 :
                 and
                 God
                 ,
                 
                 is
                 not
                 a
                 name
                 ,
                 but
                 a
                 notion
                 engrafted
                 in
                 humane
                 nature
                 of
                 an
                 unexpressible
                 Being
                 .
                 But
                 ,
                 that
                 God
                 alone
                 ,
                 is
                 to
                 be
                 worshipped
                 ,
                 appears
                 by
                 this
                 ,
                 which
                 is
                 the
                 great
                 command
                 given
                 to
                 Christians
                 .
                 
                 Thou
                 shalt
                 worship
                 the
                 Lord
                 thy
                 God
                 and
                 him
                 only
                 shalt
                 thou
                 serve
                 ,
                 with
                 all
                 thy
                 heart
                 and
                 with
                 all
                 thy
                 strength
                 ,
                 even
                 the
                 Lord
                 God
                 that
                 made
                 thee
                 .
                 
                   Where
                   we
                   see
                   ,
                   the
                   force
                   of
                   the
                   argument
                   used
                   by
                
                 Iustin
                 
                   in
                   behalf
                   of
                   the
                   Christians
                   ,
                   lay
                   in
                   Gods
                   peremptory
                   prohibition
                   
                   of
                   giving
                   divine
                   worship
                   to
                   any
                   thing
                   but
                   himself
                   ;
                   and
                   that
                   founded
                   upon
                   Gods
                   right
                   of
                   dominion
                   over
                   us
                   by
                   vertue
                   of
                   creation
                   .
                   In
                   his
                
                 Book
                 
                   of
                   the
                
                 Divine
                 Monarchy
                 ,
                 
                   he
                   shews
                
                 ,
                 that
                 although
                 the
                 Heathens
                 did
                 make
                 great
                 use
                 of
                 the
                 Poets
                 to
                 justifie
                 their
                 Polytheism
                 ,
                 yet
                 they
                 did
                 give
                 clear
                 testimony
                 of
                 one
                 Supreme
                 Deity
                 ,
                 who
                 was
                 the
                 Maker
                 and
                 Governour
                 of
                 all
                 things
                 ;
                 
                   for
                   which
                   end
                   he
                   produces
                   the
                   sayings
                   of
                
                 Aeschylus
                 ,
                 Sophocles
                 ,
                 Orpheus
                 ,
                 Pythagoras
                 ,
                 Philemon
                 ,
                 Menander
                 ,
                 and
                 Euripides
                 ;
                 
                   all
                   very
                   considerable
                   to
                   this
                   purpose
                   .
                   In
                   his
                   works
                   there
                   is
                   extant
                
                 the
                 resolution
                 of
                 several
                 Questions
                 by
                 a
                 Greek
                 Philosopher
                 ,
                 
                   and
                   the
                
                 Christians
                 reply
                 ,
                 
                   in
                   which
                   nothing
                   can
                   be
                   more
                   evident
                   ,
                   than
                   that
                   it
                   was
                   agreed
                   on
                   both
                   sides
                
                 that
                 there
                 was
                 one
                 Supreme
                 God
                 infinitely
                 good
                 ,
                 powerful
                 and
                 wise
                 .
                 
                   Nay
                   the
                
                 Greek
                 Philosopher
                 
                   looks
                   upon
                
                 the
                 ignorance
                 of
                 God
                 as
                 a
                 thing
                 impossible
                 ,
                 
                 because
                 all
                 men
                 naturally
                 agree
                 in
                 the
                 knowledge
                 of
                 God.
                 
              
               
                 
                 
                   But
                   there
                   are
                   plain
                   evidences
                   in
                   that
                   Book
                   that
                   it
                   is
                   of
                   later
                   date
                   than
                
                 Iustins
                 
                   time
                   ;
                   therefore
                   instead
                   of
                   insisting
                   any
                   more
                   on
                   that
                   ,
                   I
                   shall
                   give
                   a
                   farther
                   proof
                   ,
                   that
                   in
                   his
                   time
                   it
                   could
                   be
                   no
                   part
                   of
                   the
                   
                   dispute
                   between
                   the
                
                 Christians
                 and
                 Heathens
                 ,
                 
                   whether
                   there
                   were
                
                 one
                 Supreme
                 God
                 ,
                 
                   that
                   ought
                   to
                   be
                   worshipped
                   by
                   men
                   ;
                   and
                   that
                   shall
                   be
                   from
                   that
                   very
                
                 Emperour
                 
                   to
                   whom
                
                 Eusebius
                 saith
                 ,
                 Iustin
                 Martyr
                 
                   did
                   make
                   his
                   second
                   Apology
                
                 ,
                 viz.
                 M.
                 Aurelius
                 Antoninus
                 .
                 
                   It
                   is
                   particularly
                   observed
                   of
                   him
                   ,
                   by
                   the
                
                 Roman
                 Historians
                 ,
                 that
                 he
                 had
                 a
                 great
                 zeal
                 for
                 preserving
                 the
                 Old
                 Roman
                 Religion
                 :
                 and
                 Iul.
                 Capitolinus
                 saith
                 ,
                 
                 that
                 he
                 was
                 so
                 skilful
                 in
                 all
                 the
                 practices
                 of
                 it
                 ,
                 that
                 he
                 needed
                 not
                 ,
                 as
                 it
                 was
                 common
                 ,
                 for
                 one
                 to
                 prompt
                 him
                 ,
                 because
                 he
                 could
                 say
                 the
                 prayers
                 by
                 heart
                 ;
                 
                   and
                   he
                   was
                   so
                   confident
                   of
                   the
                
                 protection
                 of
                 the
                 Gods
                 ,
                 
                   that
                   he
                   bids
                
                 Faustina
                 
                   not
                   punish
                   those
                   who
                   had
                   conspired
                   against
                   him
                   ,
                
                 for
                 the
                 Gods
                 would
                 defend
                 him
                 :
                 his
                 zeal
                 being
                 pleasing
                 to
                 them
                 ;
                 
                   and
                   therefore
                
                 Baronius
                 
                   doth
                   not
                   wonder
                   that
                
                 Iustin
                 
                   and
                   other
                
                 Christians
                 suffered
                 Martyrdom
                 
                   under
                   him
                
                 .
                 
                 
                   But
                   in
                   the
                
                 Books
                 
                   which
                   are
                   left
                   of
                   his
                   writing
                   we
                   may
                   easily
                   discover
                   ,
                   that
                   he
                   firmly
                   believed
                   an
                
                 eternal
                 Wisdom
                 and
                 Providence
                 which
                 managed
                 the
                 World
                 ;
                 and
                 ,
                 that
                 the
                 Gods
                 ,
                 
                   whose
                   veneration
                   he
                   commends
                   ,
                   were
                   looked
                   on
                   by
                   him
                
                 as
                 the
                 subservient
                 Ministers
                 of
                 the
                 Divine
                 Wisdom
                 .
                 Reverence
                 the
                 Gods
                 ,
                 
                   saith
                   he
                
                 ;
                 
                 but
                 withal
                 ,
                 
                 
                   he
                   saith
                
                 ,
                 honour
                 that
                 which
                 is
                 most
                 excellent
                 in
                 the
                 world
                 ,
                 that
                 which
                 disposeth
                 and
                 Governs
                 all
                 :
                 
                   which
                   sometimes
                   he
                   calls
                   the
                
                 all-commanding
                 reason
                 ,
                 sometimes
                 ,
                 the
                 Mind
                 and
                 Soul
                 of
                 the
                 World
                 ,
                 
                   which
                   he
                   expresly
                   saith
                
                 is
                 but
                 one
                 .
                 
                   And
                   in
                   one
                   place
                   he
                   saith
                   ,
                   that
                
                 there
                 is
                 but
                 one
                 World
                 ,
                 and
                 one
                 God
                 ,
                 and
                 one
                 substance
                 ,
                 and
                 one
                 Law
                 ,
                 and
                 one
                 common
                 reason
                 of
                 intelligent
                 beings
                 ,
                 and
                 one
                 Truth
                 .
              
               
                 
                 
                   But
                   the
                   great
                   objection
                   against
                   such
                
                 Testimonies
                 of
                 Antoninus
                 
                   and
                   others
                   lies
                   in
                   this
                
                 ,
                 that
                 these
                 only
                 shew
                 the
                 particular
                 opinions
                 of
                 some
                 few
                 men
                 of
                 Philosophical
                 minds
                 ;
                 but
                 they
                 do
                 not
                 reach
                 to
                 the
                 publick
                 and
                 established
                 Religion
                 among
                 them
                 ,
                 which
                 seemed
                 to
                 make
                 no
                 difference
                 between
                 the
                 Supreme
                 God
                 and
                 other
                 Deities
                 ;
                 from
                 whence
                 it
                 follows
                 ,
                 that
                 they
                 did
                 not
                 give
                 to
                 him
                 any
                 such
                 worship
                 a●
                 belonged
                 to
                 him
                 .
                 
                   Which
                   being
                   the
                   most
                   considerable
                   objection
                   against
                   the
                   design
                   of
                   this
                   present
                   discourse
                   ,
                   I
                   shall
                   here
                   endeavour
                   to
                   remove
                   it
                   ,
                   before
                   I
                   produce
                   any
                   farther
                   testimonies
                   of
                   the
                
                 Fathers
              
               
                 
                   For
                   which
                   we
                   must
                   consider
                   ,
                   wherei●
                   the
                
                 Romans
                 
                   did
                   suppose
                   the
                   solemn
                   and
                   outward
                   acts
                   of
                   their
                
                 Religion
                 
                   to
                   consist
                
                 ,
                 viz.
                 in
                 the
                 worship
                 appropriated
                 〈◊〉
                 
                 their
                 Temples
                 ,
                 
                   or
                   in
                
                 occasional
                 prayers
                 and
                 vows
                 ,
                 
                   or
                   in
                   some
                
                 parts
                 of
                 divination
                 ,
                 
                   whereby
                   they
                   supposed
                
                 God
                 
                   did
                   make
                   known
                   his
                   mind
                   to
                   them
                   :
                   If
                   I
                   can
                   therefore
                   prove
                   ,
                   that
                   the
                
                 Romans
                 
                   did
                   in
                   an
                   extraordinary
                   manner
                   make
                   use
                   of
                   all
                   these
                   acts
                   of
                
                 Religious
                 worship
                 
                   to
                   the
                
                 Supreme
                 God
                 ,
                 
                   it
                   will
                   then
                   necessarily
                   follow
                   ,
                   that
                   the
                   controversie
                   between
                   the
                
                 Fathers
                 
                   and
                   them
                   about
                
                 Idolatry
                 ,
                 
                   could
                   not
                   be
                   about
                   the
                   worship
                   of
                   one
                
                 Supreme
                 God
                 ,
                 
                   but
                   about
                   giving
                
                 Religious
                 worship
                 
                   to
                   any
                
                 else
                 besides
                 him
                 .
              
               
                 The
                 Worship
                 performed
                 in
                 their
                 Temples
                 ,
                 
                 
                   was
                   the
                   most
                   solemn
                   and
                   frequent
                   among
                   them
                   ;
                   in
                   so
                   much
                   that
                
                 Tully
                 saith
                 ,
                 therein
                 the
                 people
                 of
                 Rome
                 exceeded
                 all
                 Nations
                 in
                 the
                 world
                 ;
                 
                 
                   but
                   the
                   most
                   solemn
                   part
                   of
                   that
                
                 Worship
                 
                   was
                   that
                   which
                   was
                   performed
                   in
                   the
                
                 Capitol
                 at
                 Rome
                 ,
                 
                   and
                   in
                   the
                
                 Temple
                 of
                 Iupiter
                 Latialis
                 in
                 Alba
                 ;
                 
                   and
                   both
                   these
                   ,
                   I
                   shall
                   prove
                   were
                   dedicated
                   to
                   the
                
                 Supreme
                 God.
                 
                 
                   The
                   first
                
                 Capitol
                 
                   was
                   built
                   at
                
                 Rome
                 by
                 Numa
                 Pompilius
                 ,
                 
                   and
                   called
                   by
                
                 Varro
                 the
                 old
                 Capitol
                 ,
                 
                 
                   which
                   stood
                   at
                   a
                   good
                   distance
                   from
                   the
                   place
                   where
                   the
                   foundations
                   of
                   the
                   great
                
                 Temple
                 
                   were
                   laid
                   by
                
                 Tarquinius
                 Priscus
                 ,
                 
                   the
                   one
                   being
                   about
                   the
                
                 Cirque
                 of
                 Flora
                 ,
                 
                   the
                   other
                   upon
                   the
                
                 Tarpeian
                 Mountain
                 .
                 
                 
                   There
                   is
                   so
                   little
                   left
                   of
                   the
                   memory
                   of
                   the
                   former
                   ,
                   that
                   for
                   the
                   design
                   of
                   it
                   ,
                   we
                   are
                   to
                   judge
                   by
                   the
                   general
                   intention
                   of
                
                 Numa
                 
                   as
                   to
                   the
                   worship
                   of
                   the
                
                 Deity
                 :
                 
                   of
                   which
                
                 Plutarch
                 
                   gives
                   this
                   account
                
                 ;
                 
                 That
                 he
                 forbad
                 the
                 Romans
                 making
                 any
                 Image
                 of
                 God
                 ,
                 either
                 like
                 to
                 men
                 or
                 beast
                 ;
                 because
                 the
                 First
                 Being
                 is
                 invisible
                 ,
                 and
                 incorruptible
                 ,
                 and
                 can
                 only
                 be
                 apprehended
                 by
                 our
                 minds
                 .
                 From
                 hence
                 ,
                 
                   saith
                   he
                
                 ,
                 it
                 was
                 that
                 the
                 Romans
                 ,
                 although
                 they
                 built
                 Temples
                 and
                 holy
                 places
                 ,
                 yet
                 for
                 160.
                 years
                 had
                 no
                 graven
                 or
                 painted
                 Image
                 of
                 God
                 ;
                 accounting
                 it
                 a
                 prophane
                 thing
                 to
                 represent
                 the
                 more
                 excellent
                 by
                 what
                 was
                 below
                 it
                 ;
                 and
                 because
                 we
                 cannot
                 come
                 near
                 to
                 God
                 any
                 other
                 way
                 than
                 by
                 our
                 understanding
                 .
                 
                   I
                   do
                   not
                   deny
                   ,
                   that
                
                 Numa
                 
                   did
                   allow
                   the
                   worship
                   of
                   inferiour
                
                 Deities
                 ,
                 
                   as
                   of
                
                 Iuno
                 ,
                 Minerva
                 ,
                 
                   and
                   of
                
                 Deified
                 men
                 ,
                 
                   as
                   of
                
                 Quirinus
                 ,
                 as
                 Dionysius
                 Halicarnassaeus
                 saith
                 ;
                 
                 
                   but
                   since
                   it
                   is
                   plain
                   from
                   hence
                   that
                   he
                   acknowledged
                   a
                
                 First
                 ,
                 invisible
                 ,
                 incomprehensible
                 Being
                 ,
                 
                   since
                   he
                   deduced
                   the
                   reason
                   of
                
                 Divine
                 worship
                 
                   from
                   considerations
                   proper
                   to
                   him
                   ,
                   since
                   he
                   appointed
                   a
                
                 Flamen
                 Dialis
                 
                   as
                   the
                   chief
                   of
                   all
                   the
                   rest
                   ,
                
                 
                 as
                 Livy
                 
                   tells
                   us
                   ,
                   and
                   erected
                   a
                
                 Capitol
                 to
                 Iove
                 ,
                 
                   it
                   is
                   incredible
                   that
                   he
                   
                   should
                   design
                   it
                   for
                   any
                   other
                   than
                   the
                
                 Supreme
                 Deity
                 .
                 
                   What
                   force
                   was
                   there
                   in
                
                 Numa
                 
                   's
                   reason
                   against
                
                 Images
                 ,
                 
                   if
                   the
                
                 First
                 ,
                 and
                 invisible
                 Being
                 
                   were
                   not
                
                 worshipped
                 
                   by
                   him
                   ?
                   to
                   what
                   end
                   were
                   reasons
                   framed
                   against
                   a
                   thing
                   never
                   intended
                   ?
                   and
                   which
                   would
                   not
                   hold
                   against
                   the
                   worship
                   of
                
                 Deified
                 men
                 ,
                 
                   unless
                   the
                   worship
                   of
                   them
                   were
                   supposed
                   to
                   be
                   carried
                   at
                   last
                   to
                   the
                
                 Supreme
                 God
                 ?
                 
                   But
                   not
                   only
                
                 Plutarch
                 
                   attested
                   this
                
                 ,
                 
                 but
                 Varro
                 saith
                 that
                 for
                 170.
                 years
                 the
                 Romans
                 worshipped
                 their
                 Gods
                 without
                 Images
                 :
                 i.
                 e.
                 
                   till
                   the
                
                 New
                 Capitol
                 
                   were
                   erected
                   :
                   which
                   was
                   vowed
                   by
                
                 Tarquinius
                 Priscus
                 
                   in
                   the
                
                 Sabine
                 War
                 ;
                 
                 
                   but
                   he
                   was
                   only
                   able
                   to
                   prepare
                   the
                   place
                   and
                   lay
                   the
                   Foundations
                
                 ;
                 
                 Servius
                 Tullius
                 
                   carried
                   it
                   on
                
                 ,
                 Tarquinius
                 Superbus
                 
                   was
                   at
                   vast
                   charge
                   upon
                   it
                   ,
                
                 designing
                 ,
                 saith
                 Livy
                 ,
                 
                 a
                 Temple
                 of
                 such
                 a
                 capacity
                 as
                 might
                 become
                 the
                 King
                 of
                 Gods
                 and
                 men
                 ;
                 
                 
                   which
                   was
                   the
                   common
                   phrase
                   whereby
                
                 Ennius
                 ,
                 Plautus
                 and
                 Virgil
                 
                   did
                   set
                   forth
                
                 the
                 Supreme
                 Deity
                 .
                 
                   This
                   magnificent
                   Temple
                   which
                   ,
                   according
                   to
                
                 Dionysius
                 ,
                 
                   stood
                   upon
                
                 800.
                 
                   foot
                   of
                   ground
                   ,
                   was
                   not
                   finished
                   till
                   after
                   the
                   expulsion
                   of
                
                 Tarquin
                 ,
                 
                   and
                   was
                   then
                   dedicated
                   with
                   great
                   solemnity
                   by
                
                 Horatius
                 Pulvillus
                 
                   being
                   
                   both
                
                 Consul
                 and
                 Pontifex
                 .
                 
                   And
                   from
                   that
                   time
                   this
                   was
                   accounted
                
                 the
                 great
                 seat
                 of
                 God
                 and
                 Religion
                 among
                 them
                 ;
                 
                 
                   it
                   was
                
                 sede●
                 Iovis
                 ,
                 in
                 Livy
                 ;
                 Iovis
                 Summi
                 arx
                 ,
                 in
                 Ovid
                 ;
                 terrestre
                 domicilium
                 Iovis
                 ,
                 in
                 Cicero
                 ;
                 Sedes
                 Iovis
                 Opt.
                 Max.
                 in
                 Tacitus
                 ;
                 
                   which
                   are
                   all
                   as
                   plain
                   Testimonies
                   that
                   this
                
                 Temple
                 
                   was
                   designed
                   for
                   the
                
                 Supreme
                 God
                 
                   among
                   them
                   ,
                   as
                   can
                   be
                   desired
                   ;
                   bu●
                   if
                   any
                   thing
                   more
                   can
                   be
                   added
                   ,
                   it
                   is
                   only
                   what
                
                 Pliny
                 
                   saith
                   in
                   his
                
                 Panegyrick
                 that
                 God
                 was
                 as
                 present
                 there
                 as
                 he
                 w●●
                 in
                 the
                 heavens
                 .
                 
                   To
                   this
                
                 Temple
                 
                   th●
                   greatest
                   resort
                   was
                   made
                   especially
                   by
                   the
                
                 Magistrates
                 
                   on
                   all
                
                 solemn
                 occasions
                 
                   hither
                   the
                
                 Consuls
                 
                   came
                   and
                   made
                   thei●
                
                 vows
                 and
                 offered
                 sacrifices
                 
                   before
                   the●
                   went
                   into
                   their
                
                 Provinces
                 ,
                 on
                 the
                 ver●
                 day
                 they
                 entred
                 upon
                 their
                 Office
                 ,
                 sait●
                 Livy
                 ,
                 
                 
                   for
                   it
                   was
                   one
                   of
                   the
                   charges
                   again
                
                 Flaminius
                 ,
                 that
                 he
                 went
                 away
                 witho●●
                 doing
                 it
                 ;
                 
                   hither
                   those
                   that
                   triumphe●●
                   came
                   and
                   offered
                   up
                   their
                
                 Laurels
                 
                   an●
                   laid
                   them
                   in
                   the
                
                 lap
                 of
                 Iupiter
                 O.
                 M.
                 
                   here
                   the
                   great
                   Souldiers
                   consecrated
                   the●●
                
                 Arms
                 ,
                 
                 
                   and
                   hung
                   up
                   the
                
                 Spoils
                 
                   of
                   the
                   Enemies
                   ,
                   by
                   which
                   means
                   it
                   came
                   to
                   incredible
                   riches
                
                 ;
                 
                 
                   Here
                   ,
                   the
                   great
                
                 Scip●●
                 
                   was
                   observed
                   to
                   be
                   very
                   often
                   conversant
                   in
                   the
                   night
                
                 in
                 cella
                 Iovis
                 ;
                 an●
                 
                 Alexander
                 Severus
                 
                   never
                   missed
                
                 attending
                 the
                 service
                 of
                 the
                 Capitol
                 ,
                 if
                 he
                 were
                 in
                 the
                 City
                 ,
                 every
                 seventh
                 day
                 ,
                 as
                 Lampridius
                 
                   saith
                   in
                   his
                
                 Life
                 ;
                 
                   by
                   which
                   we
                   see
                   in
                   what
                   extraordinary
                   esteem
                   the
                   service
                   of
                
                 Iupiter
                 O.
                 M.
                 
                   in
                   the
                
                 Capitol
                 
                   was
                   among
                   the
                   greatest
                   persons
                   in
                
                 Rome
                 :
                 
                   from
                   whence
                
                 ,
                 Lactantius
                 saith
                 ,
                 
                 
                   it
                   was
                
                 summum
                 caput
                 Religionum
                 suarum
                 publicarum
                 ;
                 
                   the
                   very
                   top
                   of
                   their
                   Religion
                   ;
                   and
                
                 Isidore
                 
                   thinks
                   it
                   was
                   called
                
                 Capitolium
                 ,
                 
                 
                   because
                   it
                   was
                
                 Romanae
                 urbus
                 &
                 Religionis
                 caput
                 summum
                 ;
                 
                   so
                   that
                   it
                   was
                   not
                   only
                   the
                   worship
                   of
                   the
                
                 Supreme
                 ,
                 
                   but
                   a
                
                 higher
                 degree
                 of
                 worship
                 
                   than
                   was
                   used
                   at
                   any
                   other
                
                 Temple
                 in
                 Rome
                 .
                 
                   If
                   any
                   worship
                   can
                   be
                   supposed
                   more
                
                 solemn
                 
                   than
                   this
                   ,
                   it
                   was
                   that
                   of
                
                 Iupiter
                 Latialis
                 
                   upon
                   the
                
                 Mountain
                 of
                 Alba
                 ,
                 
                   whither
                   the
                
                 Roman
                 Coss.
                 
                   went
                   upon
                   the
                
                 Feriae
                 Latinae
                 ,
                 
                   and
                   there
                   met
                   the
                   Ambassadours
                   sent
                   on
                   purpose
                   from
                   the
                   whole
                
                 Society
                 
                   of
                   the
                
                 Latins
                 ;
                 
                   where
                   they
                   all
                   joyned
                   together
                   in
                   a
                   common
                   sacrifice
                   to
                   the
                   same
                
                 Iove
                 ,
                 as
                 Dionysius
                 ,
                 Strabo
                 ,
                 and
                 Livy
                 relate
                 .
                 
              
               
                 
                   I
                   con
                   foresee
                   but
                   2.
                   
                   Objections
                   against
                   this
                   evidence
                   for
                   the
                
                 worship
                 
                   of
                   the
                
                 Supreme
                 God
                 
                   among
                   the
                
                 Romans
                 .
                 1.
                 
                 That
                 Jupiter
                 was
                 not
                 worshipped
                 alone
                 in
                 the
                 
                 Capitol
                 ,
                 but
                 Juno
                 and
                 Minerva
                 too
                 .
                 2.
                 
                 That
                 this
                 Jupiter
                 was
                 not
                 the
                 Supreme
                 God
                 ,
                 but
                 Jupiter
                 of
                 
                   Crete
                   .
                   To
                   these
                   I
                   answer
                   .
                
                 1.
                 
                 
                   I
                   confess
                   that
                
                 Iuno
                 and
                 Minerva
                 
                   had
                   their
                
                 Images
                 
                   in
                   the
                
                 Capitol
                 ;
                 
                   but
                   we
                   are
                   to
                   consider
                   that
                   it
                   was
                   a
                   rule
                   in
                   their
                   Pontifical
                   Law
                   ,
                   that
                
                 a
                 Temple
                 could
                 be
                 consecrated
                 only
                 to
                 one
                 God
                 ;
                 
                   and
                   therefore
                
                 M.
                 Marcellus
                 
                   could
                   not
                   dedicate
                   the
                   same
                
                 Temple
                 to
                 Honour
                 and
                 Vertue
                 ,
                 
                   because
                   the
                   Pontifices
                   ,
                   saith
                
                 Livy
                 ,
                 
                 
                   told
                   him
                
                 ,
                 unum
                 Templum
                 ,
                 duobus
                 numinibus
                 non
                 rectè
                 dedicari
                 .
                 
                   But
                   there
                   might
                   be
                
                 Images
                 
                   or
                   little
                
                 cells
                 ,
                 
                   of
                   other
                
                 Gods
                 
                   besides
                   ;
                   as
                
                 T.
                 G.
                 
                   knows
                   ,
                   in
                   a
                
                 Church
                 
                   dedicated
                   to
                
                 God
                 
                   or
                   the
                
                 B.
                 Virgin
                 ,
                 
                   there
                   may
                   be
                
                 Chappels
                 to
                 Saints
                 ,
                 
                   which
                   do
                   not
                   hinder
                   the
                   main
                   design
                   of
                   the
                   worship
                   being
                   to
                
                 God
                 :
                 
                   and
                   so
                   it
                   was
                   in
                   this
                   (
                   and
                   many
                   other
                   things
                   among
                   the
                   old
                
                 Romans
                 ;
                 )
                 as
                 Diana
                 
                   and
                   the
                
                 Muses
                 
                   were
                   in
                   the
                
                 Temple
                 of
                 Apollo
                 ;
                 
                   and
                   the
                
                 Graces
                 of
                 Phidias
                 
                   in
                   the
                
                 Temple
                 of
                 Iupiter
                 Olympius
                 ;
                 but
                 Livy
                 
                   particularly
                   saith
                   ,
                   as
                   to
                   this
                
                 Temple
                 
                   of
                   the
                
                 Capitol
                 ,
                 that
                 they
                 cleared
                 the
                 ground
                 as
                 much
                 as
                 they
                 could
                 of
                 all
                 worships
                 besides
                 ,
                 
                 
                   ut
                   area
                   esset
                   tota
                   Jovis
                
                 ,
                 that
                 it
                 might
                 wholly
                 belong
                 to
                 Iove
                 .
              
               
               
                 
                   The
                   only
                   question
                   then
                   is
                
                 ,
                 whether
                 
                 by
                 this
                 Jove
                 they
                 meant
                 the
                 Supreme
                 God
                 ,
                 or
                 Jupiter
                 of
                 
                   Crete
                   ?
                   For
                   which
                   we
                   are
                   to
                   observe
                   ,
                
                 1.
                 
                 That
                 the
                 Poetical
                 Fables
                 were
                 rejected
                 at
                 Rome
                 .
                 2.
                 
                 That
                 the
                 character
                 given
                 of
                 Jupiter
                 by
                 the
                 Romans
                 can
                 belong
                 only
                 to
                 the
                 Supreme
                 God.
                 
              
               
                 
                   That
                   the
                
                 Poetical
                 Fables
                 
                   were
                   rejected
                   
                   at
                
                 Rome
                 .
                 
                   I
                   do
                   not
                   mean
                   only
                   that
                   they
                   were
                   rejected
                   by
                   their
                   Wisemen
                   as
                
                 Varro
                 ,
                 Seneca
                 ,
                 
                   and
                   others
                   ,
                   but
                   by
                   their
                   most
                   ancient
                   Laws
                   about
                
                 Religion
                 .
                 Marlianus
                 
                   mentions
                   a
                
                 Table
                 
                   of
                   the
                
                 Laws
                 of
                 Romulus
                 
                   preserved
                   in
                   the
                
                 Capitol
                 ,
                 
                   among
                   which
                   this
                   is
                   one
                
                 ,
                 DEORUM
                 FABULAS
                 NE
                 CREDUNTO
                 .
                 
                 
                   And
                   that
                   this
                   was
                   no
                   invention
                   of
                   his
                   own
                   ,
                   appears
                   by
                   what
                
                 Dionysius
                 Halicarnassaeus
                 
                   at
                   large
                   discourseth
                   on
                   this
                   subject
                
                 :
                 
                 
                   where
                   he
                   shews
                
                 ,
                 that
                 although
                 the
                 customes
                 and
                 rites
                 of
                 Religion
                 instituted
                 by
                 Romulus
                 were
                 agreeable
                 to
                 the
                 best
                 among
                 the
                 Greeks
                 ;
                 
                 yet
                 he
                 utterly
                 rejected
                 all
                 their
                 Fables
                 concerning
                 their
                 Gods
                 (
                 which
                 are
                 indeed
                 so
                 many
                 blasphemies
                 and
                 reproaches
                 of
                 them
                 )
                 as
                 wicked
                 ,
                 unprofitable
                 and
                 indecent
                 ,
                 and
                 not
                 becoming
                 good
                 men
                 ,
                 much
                 less
                 those
                 which
                 were
                 worshipped
                 for
                 Gods
                 :
                 And
                 that
                 he
                 disposed
                 
                 the
                 minds
                 of
                 men
                 to
                 speak
                 and
                 think
                 things
                 worthy
                 of
                 that
                 blessed
                 nature
                 they
                 supposed
                 them
                 to
                 have
                 .
                 
                   And
                   he
                   particularly
                   instances
                   in
                   the
                
                 Fables
                 of
                 Saturn
                 and
                 Iupiter
                 ,
                 
                   and
                   the
                
                 Mysteries
                 of
                 Ceres
                 and
                 Bacchus
                 ,
                 
                   and
                   the
                
                 madnesses
                 and
                 wickedness
                 
                   of
                   the
                
                 Greeks
                 in
                 celebrating
                 their
                 Religious
                 mysteries
                 ;
                 
                   but
                   ,
                   he
                   saith
                
                 ,
                 all
                 things
                 that
                 concerned
                 Religion
                 were
                 said
                 and
                 done
                 among
                 the
                 Romans
                 ,
                 with
                 greater
                 gravity
                 than
                 among
                 the
                 Greeks
                 or
                 Barbarians
                 .
                 By
                 this
                 he
                 would
                 not
                 have
                 any
                 think
                 him
                 ignorant
                 ,
                 that
                 some
                 of
                 the
                 Greek
                 Fables
                 might
                 be
                 useful
                 to
                 some
                 persons
                 ,
                 either
                 for
                 natural
                 or
                 moral
                 Philosophy
                 or
                 other
                 purposes
                 ;
                 but
                 upon
                 the
                 whole
                 matter
                 he
                 did
                 much
                 more
                 approve
                 the
                 Roman
                 Theology
                 ,
                 because
                 the
                 benefit
                 of
                 those
                 Fables
                 was
                 very
                 little
                 to
                 any
                 ,
                 and
                 those
                 very
                 few
                 ;
                 but
                 the
                 common
                 people
                 who
                 are
                 not
                 versed
                 in
                 Philosophy
                 ,
                 are
                 apt
                 to
                 take
                 these
                 things
                 in
                 the
                 worst
                 sense
                 ,
                 either
                 from
                 thence
                 to
                 learn
                 to
                 contemn
                 their
                 Gods
                 ,
                 or
                 to
                 follow
                 their
                 examples
                 .
                 
                   I
                   do
                   not
                   undertake
                   to
                   defend
                   all
                   the
                
                 Roman
                 Theology
                 ,
                 
                   nor
                   can
                   it
                   be
                   said
                   that
                   the
                
                 Romans
                 
                   did
                   in
                   all
                   things
                   maintain
                   that
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   or
                   decency
                   of
                   worship
                   which
                
                 Dionysius
                 
                   magnifies
                   them
                   for
                   ,
                   as
                   appears
                   by
                   the
                   many
                
                 indecencies
                 
                   which
                   
                   the
                
                 Fathers
                 
                   charge
                   the
                   practice
                   of
                   their
                
                 Religion
                 
                   with
                   ;
                   but
                   as
                   they
                   were
                   not
                   to
                   be
                   excused
                   in
                   other
                   things
                   ,
                   so
                   we
                   ought
                   not
                   to
                   charge
                   them
                   with
                   more
                   than
                   they
                   were
                   guilty
                   of
                   ;
                   I
                   mean
                   when
                   all
                   the
                
                 Poetical
                 Fables
                 of
                 Iupiter
                 
                   are
                   applyed
                   to
                
                 Iupiter
                 O.
                 M.
                 
                   that
                   was
                   worshipped
                   in
                   the
                
                 Capitol
                 at
                 Rome
                 .
                 
                   But
                   some
                
                 Writers
                 
                   are
                   to
                   be
                   excused
                   ,
                   who
                   having
                   been
                   bred
                   up
                   in
                   the
                
                 Schools
                 of
                 Rhetoricians
                 ,
                 
                   and
                   practising
                   that
                   art
                   so
                   long
                   before
                   ,
                   when
                   they
                   came
                   to
                   be
                
                 Christians
                 ,
                 
                   they
                   could
                   not
                   easily
                   forbear
                   giving
                   a
                   cast
                   of
                   their
                   former
                   employment
                   .
                   As
                   when
                
                 Arnobius
                 
                   had
                   been
                   proving
                   the
                   natural
                   notion
                   of
                   one
                
                 Supreme
                 God
                 
                   in
                   the
                   minds
                   of
                   men
                   ,
                   he
                   brings
                   in
                   the
                
                 Romans
                 answering
                 ,
                 
                 that
                 if
                 this
                 were
                 intended
                 against
                 them
                 ,
                 it
                 
                   was
                   a
                   meer
                   calumny
                
                 ,
                 for
                 they
                 believed
                 him
                 and
                 called
                 him
                 
                   Jupiter
                   O.
                   M.
                
                 and
                 built
                 a
                 most
                 magnificent
                 Temple
                 to
                 him
                 in
                 the
                 Capitol
                 ;
                 
                   which
                   he
                   endeavours
                   to
                   disprove
                
                 because
                 God
                 is
                 eternal
                 ,
                 and
                 their
                 Jupiter
                 was
                 born
                 and
                 had
                 a
                 Father
                 and
                 Mother
                 and
                 Uncles
                 and
                 Aunts
                 ,
                 as
                 other
                 mortals
                 have
                 .
                 
                   Which
                   indeed
                   was
                   an
                   infallible
                   argument
                   ,
                   that
                
                 Iupiter
                 of
                 Crete
                 
                   could
                   not
                   be
                   the
                
                 Supreme
                 God
                 ;
                 
                   but
                   for
                   all
                   that
                   ,
                   might
                   not
                   the
                
                 Romans
                 
                   call
                   the
                
                 Supreme
                 God
                 
                   by
                   the
                   name
                   
                   of
                
                 Iupiter
                 O.
                 M
                 ?
                 
                   The
                   Question
                   is
                   not
                   ,
                   whether
                   they
                   did
                   wisely
                   to
                   make
                   use
                   of
                   a
                   name
                   so
                   corrupted
                   and
                   abused
                   by
                   abominable
                   Fables
                   ;
                   but
                   whether
                   under
                   this
                   name
                   they
                   meant
                   the
                
                 Supreme
                 Being
                 
                   or
                   no
                   ?
                   and
                   they
                   thought
                   it
                   a
                   sufficient
                   distinction
                   of
                   him
                   from
                   that
                   infamous
                
                 Iupiter
                 
                   of
                   the
                
                 Poets
                 ,
                 
                   that
                   they
                   called
                   him
                
                 Optimus
                 Maximus
                 :
                 which
                 Lactantius
                 confesseth
                 ,
                 
                 
                   were
                   the
                   titles
                   the
                
                 Romans
                 
                   alwaies
                   gave
                   him
                   in
                   their
                
                 prayers
                 ;
                 Quid
                 horum
                 omnium
                 Pater
                 Iupiter
                 ,
                 qui
                 in
                 solenni
                 precatione
                 Opt.
                 Max.
                 nominatur
                 ?
                 
                   Which
                   not
                   only
                   shews
                   the
                   titles
                   they
                   gave
                   him
                   ,
                   but
                   the
                
                 supplications
                 
                   they
                   made
                   to
                   him
                   ,
                   and
                   the
                   believing
                   him
                   to
                   be
                   the
                
                 Father
                 of
                 Gods
                 and
                 Men
                 :
                 
                   and
                   yet
                   after
                   this
                
                 ,
                 Lactantius
                 
                   rips
                   up
                   all
                   the
                
                 extravagancies
                 
                   of
                   the
                
                 Poets
                 ;
                 
                   as
                   though
                   the
                
                 Romans
                 
                   at
                   the
                   same
                   time
                   believed
                   him
                   to
                   have
                   done
                   all
                   those
                   things
                   ,
                   and
                   to
                   have
                   been
                   the
                
                 Supreme
                 Governour
                 of
                 the
                 world
                 ,
                 
                   as
                   he
                   confesses
                   they
                   did
                
                 .
                 
                 Regnare
                 in
                 coelo
                 Iovem
                 vulgus
                 existimat
                 ,
                 id
                 &
                 doctis
                 pariter
                 &
                 indoctis
                 per
                 suasum
                 est
                 ;
                 quod
                 &
                 Religio
                 ipsa
                 &
                 precationes
                 ,
                 &
                 hymni
                 &
                 delubra
                 &
                 simulacra
                 demonstrant
                 ;
                 
                   Which
                   words
                   are
                   a
                   very
                   plain
                   testimony
                   ,
                
                 that
                 they
                 not
                 only
                 believed
                 him
                 to
                 be
                 Governour
                 of
                 the
                 world
                 ,
                 but
                 that
                 they
                 did
                 intend
                 to
                 
                 give
                 solemn
                 worship
                 to
                 him
                 by
                 prayers
                 and
                 hymns
                 and
                 sacrifices
                 .
                 
                   But
                   when
                   he
                   immediately
                   adds
                
                 ,
                 that
                 they
                 confess
                 the
                 same
                 Jupiter
                 to
                 have
                 been
                 born
                 of
                 Saturn
                 and
                 
                   Rhea
                   ;
                   he
                   might
                   have
                   done
                   well
                   to
                   have
                   explained
                   himself
                   a
                   little
                   more
                   ,
                   for
                   not
                   long
                   after
                   he
                   acknowledges
                   ,
                
                 that
                 many
                 did
                 reject
                 the
                 Poets
                 in
                 these
                 matters
                 ,
                 as
                 guilty
                 not
                 only
                 of
                 lying
                 but
                 of
                 sacriledge
                 ;
                 
                   and
                   besides
                   these
                   ,
                   the
                
                 Philosophers
                 
                   he
                   saith
                
                 ,
                 did
                 make
                 two
                 Ioves
                 ,
                 the
                 one
                 natural
                 ,
                 the
                 other
                 fabulous
                 ,
                 i.
                 e.
                 
                   in
                   truth
                   ,
                   they
                   made
                   but
                   one
                   ,
                   rejecting
                   the
                   other
                
                 as
                 a
                 figment
                 of
                 the
                 Poets
                 .
                 
                   But
                   he
                   saith
                
                 ,
                 they
                 were
                 to
                 blame
                 in
                 calling
                 him
                 Iove
                 ;
                 
                   and
                   what
                   then
                   ?
                   this
                   is
                   only
                   a
                   dispute
                   about
                   the
                   name
                   ,
                   whereas
                   the
                   question
                   is
                   ,
                   whom
                   they
                   understood
                   by
                   that
                   name
                   ;
                   and
                   some
                   think
                   it
                   was
                   the
                   most
                   proper
                   name
                   they
                   could
                   have
                   used
                   ,
                
                 Iove
                 
                   being
                   only
                   a
                   little
                   varied
                   from
                   the
                   name
                   the
                
                 Supreme
                 God
                 
                   was
                   called
                   by
                   in
                   the
                   Scripture
                   .
                   And
                
                 Lactantius
                 
                   himself
                   confesses
                
                 ,
                 they
                 had
                 the
                 knowledge
                 of
                 the
                 Supreme
                 God
                 among
                 them
                 ,
                 
                   and
                   what
                   other
                   name
                   had
                   they
                   to
                   call
                   him
                   by
                   ?
                   especially
                   when
                   they
                   joyned
                   those
                   two
                   attributes
                   of
                
                 Power
                 and
                 Goodness
                 ,
                 
                   as
                   sufficient
                   to
                   prevent
                   any
                   mistake
                   of
                   him
                   .
                
              
               
               
                 
                 
                   That
                   the
                   character
                   given
                   of
                   this
                
                 Iupiter
                 O.
                 M.
                 
                   by
                   the
                
                 Romans
                 
                   can
                   belong
                   only
                   to
                   the
                
                 Supreme
                 God
                 ,
                 S.
                 Augustin
                 confesses
                 ,
                 that
                 they
                 believed
                 him
                 ,
                 whom
                 they
                 worshipped
                 in
                 the
                 Capitol
                 ,
                 to
                 be
                 the
                 King
                 of
                 the
                 Gods
                 as
                 well
                 as
                 men
                 ;
                 
                 and
                 to
                 represent
                 this
                 ,
                 they
                 placed
                 a
                 Scepter
                 in
                 his
                 hand
                 ,
                 and
                 built
                 his
                 Temple
                 upon
                 a
                 high
                 hill
                 ;
                 and
                 that
                 it
                 is
                 he
                 of
                 whom
                 Virgil
                 saith
                 ,
                 Iovis
                 omnia
                 plena
                 ;
                 
                   and
                   the
                   same
                   in
                
                 Varro
                 
                   's
                   opinion
                
                 that
                 was
                 worshipped
                 by
                 some
                 without
                 any
                 Image
                 ,
                 by
                 
                   whom
                   he
                   means
                
                 the
                 Iews
                 ,
                 
                   saith
                   S.
                
                 Augustin
                 .
                 Luc.
                 Balbus
                 in
                 Cicero
                 saith
                 ,
                 
                 by
                 Iove
                 
                   they
                   understood
                
                 Dominatorem
                 rerum
                 &
                 omnia
                 nutu
                 regentem
                 ,
                 &
                 praesentem
                 ac
                 praepotentem
                 Deum
                 :
                 
                   which
                   are
                   a
                   full
                   description
                   of
                
                 Gods
                 infinite
                 power
                 and
                 presence
                 and
                 Government
                 of
                 the
                 world
                 .
                 
                   When
                   we
                   call
                
                 Iupiter
                 Opt.
                 Max.
                 and
                 Salutaris
                 ,
                 and
                 Hospitalis
                 and
                 Stator
                 ,
                 
                 we
                 mean
                 ,
                 saith
                 Tully
                 ,
                 that
                 the
                 safety
                 of
                 men
                 depends
                 upon
                 his
                 protection
                 .
                 
                   And
                   that
                   they
                   gave
                   him
                   the
                   titles
                   of
                
                 Opt.
                 Max.
                 to
                 express
                 his
                 Power
                 and
                 Goodness
                 ;
                 
                 but
                 first
                 Opt.
                 then
                 Max.
                 because
                 it
                 is
                 a
                 greater
                 thing
                 to
                 do
                 good
                 ,
                 
                 than
                 to
                 exercise
                 power
                 .
                 You
                 may
                 safely
                 ,
                 
                   saith
                   Seneca
                
                 ,
                 call
                 God
                 by
                 the
                 titles
                 of
                 
                   Jupiter
                   Opt.
                   Max.
                
                 and
                 Tonans
                 and
                 Stator
                 ,
                 
                 not
                 from
                 stopping
                 the
                 Roman
                 army
                 ,
                 
                 but
                 because
                 all
                 things
                 do
                 stand
                 by
                 him
                 .
                 And
                 you
                 may
                 give
                 him
                 what
                 names
                 you
                 please
                 ,
                 while
                 you
                 thereby
                 express
                 his
                 divine
                 power
                 and
                 efficacy
                 ,
                 as
                 
                   Liber
                   Parens
                
                 because
                 he
                 is
                 the
                 Authour
                 of
                 all
                 things
                 ,
                 Hercules
                 because
                 of
                 his
                 irresistible
                 force
                 ,
                 Mercury
                 for
                 his
                 Wisdom
                 .
                 If
                 you
                 had
                 received
                 a
                 kindness
                 from
                 Seneca
                 ,
                 and
                 you
                 should
                 say
                 you
                 owed
                 it
                 to
                 Annaeus
                 ,
                 or
                 Lucius
                 ,
                 you
                 would
                 not
                 change
                 the
                 person
                 but
                 his
                 name
                 :
                 for
                 what
                 name
                 soever
                 you
                 call
                 him
                 by
                 ,
                 he
                 is
                 the
                 same
                 person
                 still
                 ;
                 you
                 may
                 use
                 what
                 name
                 you
                 please
                 ,
                 while
                 you
                 mean
                 the
                 same
                 thing
                 .
                 
                   And
                   lest
                   we
                   should
                   think
                   this
                   only
                   a
                
                 Philosophical
                 subtilty
                 in
                 Seneca
                 
                   ,
                   
                   
                     he
                     tells
                     us
                     elsewhere
                  
                   ,
                   that
                   their
                   Ancestors
                   were
                   not
                   such
                   Fools
                   to
                   imagine
                   that
                   Jove
                   ,
                   as
                   they
                   worshipped
                   him
                   in
                   the
                   Capitol
                   and
                   elsewhere
                   ,
                   did
                   send
                   forth
                   thunderbolts
                   from
                   his
                   hand
                   ,
                   
                     (
                     as
                     his
                     Image
                     was
                     there
                     placed
                     sitting
                     in
                     a
                     chair
                     of
                     State
                     with
                     sometimes
                     a
                     Scepter
                     ,
                     sometimes
                     a
                     Globe
                     in
                     one
                     hand
                     ,
                     and
                     a
                     Thunderbolt
                     in
                     the
                     other
                     )
                  
                   but
                   by
                   Jove
                   they
                   meant
                   the
                   same
                   that
                   we
                   do
                   ,
                   the
                   preserver
                   and
                   Governour
                   of
                   the
                   Universe
                   ,
                   the
                   Soul
                   and
                   Spirit
                   ,
                   and
                   Lord
                   and
                   Maker
                   of
                   the
                   world
                   :
                   
                     which
                     is
                     as
                     full
                     a
                     testimony
                     as
                     can
                     be
                     wished
                     for
                     ,
                     to
                     our
                     purpose
                     .
                     The
                     title
                     of
                  
                   Iupiter
                   Omnipotens
                   
                   is
                   so
                   frequent
                   in
                
                 Virgil
                 ,
                 
                 
                   that
                   it
                   is
                   needless
                   to
                   cite
                   any
                   places
                   for
                   it
                   ;
                   and
                   he
                   was
                   particularly
                   observed
                   by
                   the
                   ancient
                
                 Criticks
                 ,
                 
                 
                   to
                   be
                   so
                   nice
                   and
                   exact
                   in
                   all
                   matters
                   that
                   concerned
                   their
                
                 Religion
                 ,
                 
                   as
                   if
                   he
                   had
                   been
                
                 Pontifex
                 Max.
                 as
                 Macrobius
                 observes
                 :
                 
                 
                   He
                   is
                   called
                   in
                   the
                   known
                   verses
                   of
                
                 Valerius
                 Soranus
                 
                   produced
                   by
                
                 Varro
                 
                   
                     Iupiter
                     omnipotens
                     Regum
                     Rex
                     ipse
                     ,
                     Deusque
                  
                   
                     Progenitor
                     ,
                     genitrixque
                     Deum
                     ,
                     Deus
                     unus
                     &
                     omnis
                     .
                  
                
              
               
                 
                 
                   And
                   this
                   man
                   was
                   accounted
                   the
                   most
                   learned
                   among
                   the
                
                 Romans
                 before
                 Varro
                 ;
                 
                   on
                   which
                   account
                   his
                   testimony
                   is
                   the
                   more
                   considerable
                   .
                   But
                   besides
                   the
                
                 Poets
                 ,
                 
                   we
                   find
                   others
                   attributing
                
                 omnipotency
                 
                   to
                   their
                
                 Iove
                 ;
                 Tacitus
                 
                   disputing
                   what
                
                 God
                 Serapis
                 was
                 ,
                 
                 
                   says
                   ,
                   some
                   called
                   him
                
                 Iove
                 ,
                 ut
                 rerum
                 omnium
                 potentem
                 ;
                 
                   whereby
                   it
                   appears
                   that
                   they
                   looked
                   on
                
                 omnipotency
                 
                   as
                   proper
                   to
                   him
                   :
                   So
                   in
                   the
                   speech
                   of
                   young
                
                 Manlius
                 in
                 Livy
                 to
                 Geminius
                 ,
                 
                   when
                   he
                   asked
                   him
                
                 ,
                 when
                 the
                 Roman
                 Army
                 would
                 come
                 out
                 ,
                 
                   he
                   said
                
                 ,
                 
                 very
                 speedily
                 ,
                 and
                 Iupiter
                 would
                 come
                 with
                 them
                 ,
                 as
                 witness
                 of
                 their
                 Falseness
                 ,
                 
                 Iupiter
                 qui
                 plus
                 potest
                 polletque
                 :
                 
                   which
                   signifies
                   no
                   less
                   than
                   an
                
                 Almighty
                 power
                 .
                 
                   When
                   the
                   miraculous
                   victory
                   was
                   obtained
                   by
                
                 M.
                 Antoninus
                 
                   over
                   the
                
                 Marcomanni
                 
                   by
                   the
                   prayers
                   of
                   the
                
                 Christians
                 
                   (
                   as
                
                 Tertullian
                 and
                 Apollinaris
                 
                   say
                   upon
                   good
                   grounds
                   ,
                   although
                   the
                
                 Heathen
                 historians
                 
                   attribute
                   it
                   to
                   the
                   vertue
                   of
                
                 Antoninus
                 ,
                 
                   or
                   to
                   some
                
                 Magicians
                 
                   with
                   him
                   )
                   the
                   whole
                   Army
                   made
                   this
                   exclamation
                   ,
                   saith
                
                 Tertullian
                 ,
                 
                 Deo
                 Deorum
                 &
                 qui
                 solus
                 Potens
                 ,
                 
                   whereby
                   they
                   did
                   ,
                   saith
                   he
                   ,
                
                 in
                 Iovis
                 nomine
                 Deo
                 nostro
                 testimonium
                 reddere
                 :
                 
                   by
                   which
                   it
                   is
                   evident
                   they
                   intended
                   this
                   honour
                   to
                   their
                   own
                
                 Iove
                 ;
                 
                   for
                   in
                   the
                   whole
                   Army
                   only
                   the
                
                 Legio
                 Fulminatrix
                 
                   are
                   supposed
                   to
                   have
                   been
                
                 Christians
                 ;
                 
                   and
                   besides
                   this
                   upon
                
                 Antoninus
                 his
                 Column
                 at
                 Rome
                 ,
                 Baronius
                 
                   tells
                   us
                   there
                   is
                   still
                   to
                   be
                   seen
                   the
                
                 Effigies
                 of
                 Iupiter
                 Pluvius
                 ;
                 
                 
                   destroying
                   men
                   and
                   horses
                   with
                   thunder
                   and
                   lightning
                   .
                
                 Dio
                 Chrysostome
                 
                   who
                   lived
                   in
                
                 Trajans
                 time
                 ,
                 
                 saith
                 that
                 by
                 Jupiter
                 whom
                 the
                 Poets
                 call
                 the
                 Father
                 of
                 Gods
                 and
                 men
                 ,
                 was
                 meant
                 the
                 first
                 and
                 greatest
                 God
                 ,
                 the
                 Supreme
                 Governour
                 of
                 the
                 world
                 ,
                 and
                 King
                 over
                 all
                 rational
                 Beings
                 ;
                 and
                 that
                 the
                 world
                 is
                 Jupiters
                 house
                 ,
                 or
                 rather
                 his
                 City
                 ,
                 being
                 under
                 his
                 care
                 and
                 government
                 ;
                 
                 and
                 that
                 in
                 their
                 prayers
                 to
                 him
                 they
                 called
                 him
                 Father
                 :
                 
                   which
                   shews
                   not
                   only
                   their
                   esteem
                   of
                   him
                   ,
                   but
                   the
                   particular
                
                 worship
                 
                   they
                   gave
                   to
                   him
                
                 as
                 Supreme
                 God.
                 
              
               
                 
                 
                   Besides
                   the
                
                 worship
                 
                   of
                   him
                   in
                   the
                
                 Temple
                 ,
                 
                   they
                   made
                
                 solemn
                 addresses
                 ,
                 and
                 prayers
                 ,
                 and
                 vows
                 
                   to
                   him
                   on
                   special
                   occasions
                
                 .
                 Livy
                 mentions
                 Romulus
                 his
                 prayer
                 to
                 Iove
                 
                   with
                   his
                
                 Arms
                 
                   lifted
                   up
                   to
                   Heaven
                   ,
                   
                   when
                   his
                   Army
                   was
                   flying
                   ,
                
                 Iupiter
                 tuis
                 jussus
                 avibus
                 ,
                 &c.
                 At
                 ●●
                 Pater
                 Deûm
                 hominumque
                 hinc
                 saltem
                 arc●●
                 hostes
                 ;
                 
                   and
                   then
                   makes
                   a
                
                 vow
                 
                   to
                   him
                   of
                   building
                   a
                
                 Temple
                 
                   in
                   that
                   place
                
                 Statori
                 Iovi
                 :
                 
                   and
                   presently
                   he
                   speaks
                   to
                   his
                   Souldiers
                   ,
                   as
                   if
                   he
                   were
                   sure
                   his
                   prayers
                   were
                   heard
                   ,
                
                 Iupiter
                 Opt.
                 Max.
                 resistere
                 atque
                 iterare
                 pugnam
                 jubet
                 :
                 
                   upon
                   which
                
                 Livy
                 saith
                 ,
                 they
                 stopped
                 as
                 if
                 they
                 had
                 heard
                 a
                 voice
                 from
                 heaven
                 .
                 Dionys
                 Halicarnassaeus
                 
                   mentions
                   his
                   prayer
                   he
                   made
                   when
                   the
                   people
                   chose
                   him
                
                 King
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 to
                 King
                 Iupiter
                 and
                 the
                 other
                 Gods
                 :
                 as
                 Iulius
                 Caesar
                 when
                 M.
                 Antony
                 
                   would
                   have
                   pu●
                   the
                
                 Diadem
                 
                   on
                   his
                   head
                   ,
                   sent
                   it
                   to
                   th●
                
                 Capitol
                 
                   to
                   the
                
                 Statue
                 of
                 Iupiter
                 O.
                 M
                 
                   with
                   this
                   saying
                
                 ,
                 
                 solum
                 Iovem
                 Regem
                 Romanorum
                 esse
                 .
                 When
                 Numa
                 Pompilius
                 
                 
                   was
                   to
                   be
                   inaugurated
                   ,
                   the
                
                 Augur
                 
                   made
                   this
                
                 prayer
                 in
                 Livy
                 ,
                 Iupiter
                 Pater
                 ,
                 
                 si
                 est
                 fas
                 hunc
                 Numam
                 ,
                 
                   &c.
                   
                   When
                   some
                   were
                   applauding
                   the
                   felicity
                   of
                
                 P.
                 Camillus
                 
                   upon
                   the
                   taking
                   of
                
                 Veii
                 ,
                 Plutarch
                 saith
                 ,
                 
                 
                   he
                   made
                   this
                   appeal
                   to
                   heaven
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 O
                 mighty
                 Jove
                 ,
                 and
                 ye
                 Gods
                 that
                 behold
                 the
                 good
                 and
                 evil
                 actions
                 of
                 men
                 ,
                 
                   &c.
                   
                   When
                
                 Manlius
                 Torquatus
                 found
                 Annius
                 ,
                 
                 
                   after
                   his
                   insolent
                   speech
                   against
                   the
                
                 Romans
                 
                   in
                   the
                
                 Senate
                 ,
                 lying
                 dead
                 at
                 the
                 foot
                 of
                 the
                 steps
                 of
                 the
                 Temple
                 of
                 Iupiter
                 Capitolinus
                 ;
                 
                   he
                   cryed
                   out
                
                 ,
                 Est
                 coeleste
                 Numen
                 ,
                 Es
                 Magne
                 Iupiter
                 ;
                 haud
                 frustrate
                 Patrem
                 Deum
                 hominumque
                 hac
                 sede
                 sacravimus
                 .
                 There
                 is
                 a
                 God
                 in
                 heaven
                 ,
                 Thou
                 art
                 O
                 mighty
                 Jove
                 .
                 It
                 is
                 not
                 in
                 vain
                 that
                 we
                 have
                 consecrated
                 this
                 Temple
                 to
                 thee
                 the
                 Father
                 of
                 Gods
                 and
                 Men.
                 Plautus
                 
                   affords
                   us
                   many
                   instances
                   of
                
                 prayers
                 
                   to
                   the
                
                 Supreme
                 God
                 ;
                 so
                 Hanno
                 the
                 Carthaginian
                 
                   in
                   his
                
                 Poenulus
                 ,
                 
                 Magne
                 Iupiter
                 restitue
                 certas
                 mihi
                 ex
                 incertis
                 opes
                 :
                 
                   and
                   the
                
                 Punick
                 Nurse
                 
                   cryes
                   out
                   at
                   the
                   sight
                   of
                   him
                   ,
                
                 Proh
                 Supreme
                 Iupiter
                 !
                 
                   and
                   more
                   fully
                
                 Hanno
                 
                   in
                   the
                   following
                   Scene
                
                 ,
                 
                 
                   
                   
                     Iupiter
                     qui
                     genus
                     colis
                     alisque
                     hominum
                     ,
                     per
                     quem
                     vivimus
                     ,
                  
                   
                     Vitale
                     aevum
                     :
                     quem
                     penès
                     spes
                     ,
                     vitaeque
                     sunt
                     hominum
                     omnium
                     :
                  
                   
                     Da
                     diem
                     hunc
                     sospitem
                     quaeso
                     rebus
                     meis
                     agundis
                     .
                  
                
                 
                   And
                   in
                   his
                
                 Capteivi
                 ,
                 
                 
                   Iupiter
                   Supreme
                   servas
                   me
                   .
                
                 
                   and
                   again
                
                 ,
                 
                   
                   Serva
                   Iupiter
                   Supreme
                   &
                   me
                   &
                   meum
                   gnatum
                   mihi
                   .
                
              
               
                 
                   It
                   was
                   a
                   custome
                   among
                   the
                
                 Romans
                 ,
                 as
                 Turnebus
                 observes
                 ,
                 
                 
                   to
                   lift
                   up
                   their
                
                 eyes
                 to
                 heaven
                 ,
                 
                   and
                   by
                   way
                   of
                   amplification
                   to
                   cry
                
                 ille
                 Iupiter
                 .
                 So
                 Plautus
                 in
                 Amphitryo
                 ,
                 
                 Quod
                 ille
                 faciat
                 Iupiter
                 ;
                 
                   and
                   in
                   his
                
                 Mostellaria
                 ,
                 
                 Ita
                 ille
                 faxit
                 Iupiter
                 :
                 
                   in
                   his
                
                 Curculio
                 ,
                 
                 nec
                 me
                 ille
                 sirit
                 Iupiter
                 Virgil
                 
                   likewise
                   hath
                   many
                   prayers
                   to
                   the
                
                 Supreme
                 God
                 
                   with
                   the
                   acknowledgement
                   of
                   his
                   Almighty
                
                 Power
                 ;
                 
                   as
                   in
                   the
                   prayer
                   of
                
                 Anchises
                 ,
                 
                   
                   
                     Iupiter
                     omnipotens
                     ,
                     precibus
                     si
                     flecteris
                     ullis
                     ,
                     
                  
                   
                     Aspice
                     nos
                     ,
                     hoc
                     tantum
                     :
                     &
                     si
                     pietate
                     meremur
                     ,
                  
                   
                     Da
                     deinde
                     auxilium
                     Pater
                     ,
                     atque
                     haec
                     omina
                     firma
                     .
                  
                
                 
                   And
                   in
                   the
                   prayer
                   of
                
                 Aeneas
                 ,
                 
                   
                     Iupiter
                     omnipotens
                     ,
                     si
                     nondum
                     exosus
                     ad
                     ununo
                     
                  
                   
                     Trojanos
                     ,
                     si
                     quid
                     pietas
                     antiqua
                     labores
                  
                   
                     Respicit
                     humanos
                     ,
                     da
                     flammam
                     evadere
                     classi
                  
                   
                     Nunc
                     Pater
                     ,
                     &
                     tenues
                     Teucrûm
                     res
                     eripe
                     letho
                     .
                  
                
                 
                   So
                   in
                   the
                   prayer
                   of
                
                 Ascanius
                 ,
                 
                   
                     Constitit
                     ante
                     Iovem
                     ,
                     supplex
                     per
                     vota
                     precatus
                     ;
                     
                  
                   
                     Iupiter
                     omnipotens
                     audacibus
                     annue
                     coeptis
                     .
                  
                
                 
                   In
                   the
                   prayer
                   of
                
                 Venus
                 ,
                 
                 
                   
                     O
                     Pater
                     ,
                     ô
                     hominum
                     Divúmque
                     aeterna
                     Potestas
                     ,
                  
                   
                     (
                     Namque
                     aliud
                     quid
                     sit
                     quod
                     jam
                     implorare
                     queamus
                     ?
                     )
                  
                
                 
                 
                   Which
                   is
                   after
                   explained
                   in
                   these
                   words
                
                 
                   
                     
                     Tum
                     Pater
                     omnipotens
                     rerum
                     cui
                     summa
                     Potestas
                  
                   
                     Infit
                     .
                  
                
                 
                   And
                   in
                   the
                   prayer
                   of
                
                 Turnus
                 ,
                 
                   
                     
                     Omnipotens
                     genitor
                     tantón
                     me
                     crimin●
                     dignum
                  
                   
                     Duxisti
                     ?
                  
                
              
               
                 
                   But
                   besides
                
                 Virgil
                 
                   (
                   who
                   was
                   so
                
                 Critical
                 
                   in
                   the
                   rites
                   of
                
                 Religion
                 
                   that
                   he
                   would
                   never
                   have
                   brought
                   in
                   such
                   prayers
                   as
                   these
                   ,
                   if
                   they
                   had
                   not
                   been
                   agreeable
                   to
                   the
                
                 Roman
                 customs
                 )
                 
                   we
                   have
                   the
                   like
                   instances
                   in
                   others
                   ,
                   as
                   in
                
                 Silius
                 It●licus
                 ,
                 
                   
                     
                     —
                     Nosco
                     te
                     summe
                     Deorum
                     ,
                  
                   
                     Adsis
                     ô
                     firmesque
                     tuae
                     Pater
                     alitiomen
                     .
                  
                
                 
                   And
                   in
                
                 Persius
                 ,
                 
                   
                     
                     Magne
                     Pater
                     Divûm
                     ,
                     saevos
                     punire
                     Tyrannos
                  
                   
                     Haud
                     aliâ
                     ratione
                     velis
                     —
                  
                
              
               
               
                 
                   But
                   this
                   was
                   not
                   only
                   the
                   custom
                   of
                   their
                
                 Poets
                 ,
                 whom
                 T.
                 G.
                 
                   may
                   imagine
                   to
                   have
                   been
                   as
                   extravagant
                   in
                   their
                
                 prayers
                 
                   as
                   in
                   their
                
                 Fables
                 (
                 
                   although
                   the
                
                 Theatre
                 and
                 Poets
                 
                   have
                   seldom
                   erred
                   on
                   the
                   right
                   side
                   in
                
                 Religion
                 )
                 ,
                 
                   yet
                   it
                   will
                   appear
                   to
                   have
                   been
                   the
                   practice
                   of
                   their
                
                 Oratours
                 upon
                 solemn
                 occasions
                 
                   to
                   make
                   a
                   particular
                
                 address
                 to
                 Iupiter
                 O.
                 M.
                 
                   especially
                   in
                   the
                   beginning
                   ;
                   as
                   not
                   only
                   appears
                   by
                
                 Pliny
                 's
                 Panegyrick
                 ,
                 
                   but
                   by
                   the
                
                 Testimony
                 of
                 Valerius
                 Maximus
                 ,
                 
                 Nam
                 si
                 prisci
                 oratores
                 à
                 Iove
                 Opt.
                 Max.
                 bene
                 orsi
                 sunt
                 ;
                 and
                 Cicero
                 
                   quotes
                   it
                   as
                   the
                   old
                
                 formula
                 
                   of
                   beginning
                   their
                   Orations
                
                 ,
                 Iovem
                 ego
                 Opt.
                 Max.
                 
                   which
                   himself
                   practises
                   in
                   his
                   Oration
                
                 pro
                 Rabirio
                 ;
                 
                 
                   but
                   in
                   other
                   places
                   reserves
                   it
                   for
                   an
                   extraordinary
                   occasion
                   .
                
                 Quo
                 circa
                 te
                 Capitoline
                 Iupiter
                 ,
                 
                 quem
                 propter
                 beneficia
                 P.
                 R.
                 Optimum
                 ,
                 propter
                 vim
                 Maximum
                 nominavit
                 ;
                 
                   and
                   at
                   the
                   conclusion
                   of
                   his
                   Orations
                   against
                
                 Verres
                 ,
                 Nunc
                 Te
                 Iupiter
                 Optime
                 Maxime
                 ,
                 
                   &c.
                   but
                   most
                   emphatically
                
                 pro
                 Milone
                 ,
                 
                 Tuque
                 ex
                 tuo
                 edito
                 monte
                 Latiari
                 Sancte
                 Iupiter
                 ,
                 
                   &c.
                   (
                   where
                   the
                
                 Feriae
                 Latinae
                 
                   were
                   kept
                   .
                   )
                   And
                   a
                   little
                   before
                   ,
                   where
                   he
                   speaks
                   of
                   those
                   that
                   seemed
                   to
                   question
                   a
                   divine
                   Power
                   ,
                   he
                   breaks
                   out
                   into
                   those
                   admirable
                   words
                   .
                
                 
                 Est
                 ,
                 est
                 profecto
                 illa
                 vis
                 ,
                 
                   &c.
                   And
                   to
                   confute
                
                 Servius
                 
                   his
                   observation
                
                 ,
                 that
                 they
                 only
                 invocated
                 Jove
                 in
                 their
                 exordiums
                 ,
                 because
                 they
                 attributed
                 the
                 beginnings
                 of
                 things
                 to
                 him
                 ,
                 
                   we
                   see
                   they
                   made
                   their
                   solemn
                   addresses
                   to
                
                 Iove
                 
                   likewise
                   in
                   the
                   conclusion
                   ;
                   Well
                
                 :
                 Paterculus
                 
                   concludes
                   his
                   Book
                
                 ,
                 Iupiter
                 Capitoline
                 &
                 auctor
                 &
                 stator
                 Romani
                 nominus
                 ;
                 and
                 Pliny
                 
                   both
                   in
                   the
                
                 beginning
                 and
                 end
                 ,
                 To
                 praecipuè
                 Capitoline
                 Iupiter
                 precor
                 ,
                 
                   as
                   he
                   speaks
                   at
                   the
                   conclusion
                   of
                   his
                
                 Panegyrick
                 .
                 
                   But
                   this
                   was
                   not
                   only
                   practised
                   by
                
                 Orators
                 ,
                 
                   but
                   by
                   their
                
                 Commanders
                 
                   in
                   the
                   Field
                   ,
                   as
                   appears
                   by
                   that
                
                 prayer
                 of
                 Vocula
                 in
                 Tacitus
                 
                   when
                   he
                   was
                   in
                   a
                   great
                   streight
                   .
                
                 
                 Te
                 Iupiter
                 Opt.
                 Max
                 quem
                 per
                 octingentos
                 viginti
                 annos
                 ,
                 to
                 triumphis
                 coluimus
                 ,
                 
                   &c.
                   Thus
                   we
                   see
                   that
                   solemn
                   addresses
                   were
                   made
                   to
                   the
                
                 Supreme
                 God
                 ,
                 
                   by
                   all
                   sorts
                   of
                   person
                   upon
                   great
                   ocasions
                   :
                   but
                   this
                   was
                   no●
                   the
                   only
                   way
                   whereby
                   they
                   testified
                   there
                   devotion
                   to
                   him
                   .
                   For
                   they
                   erected
                
                 Altars
                 
                   to
                   him
                   ,
                   as
                   in
                   that
                
                 inscription
                 which
                 Manutius
                 
                   transcribed
                   from
                   the
                
                 Marble
                 .
              
               
                 
                 HANC
                 .
                 TIBI
                 .
                 ARAM.
                 JUPPITER
                 .
                 OPT.
                 MAX.
                 DICO
                 .
                 DEDICO
                 QUE
                 .
                 UTI
                 .
                 SIS
                 .
                 VOLENS
                 .
                 PROPITIUS
                 .
                 MIHI
                 .
                 COLLEGISQUE
                 MEIS
                 .
                 &c.
                 
                 
              
               
                 As
                 King
                 Antiochus
                 in
                 Cicero
                 
                   dedicated
                   his
                   rich
                   Candlestick
                   made
                   with
                   admirable
                   workmanship
                   of
                   Gold
                   and
                   Jewels
                   in
                   these
                   words
                   ,
                
                 
                 Dare
                 ,
                 donare
                 ,
                 dicare
                 ,
                 consecrare
                 Iovi
                 Opt.
                 Max.
                 testemque
                 ipsum
                 Iovem
                 suae
                 voluntatis
                 ac
                 Religionis
                 adhibere
                 .
                 
                   In
                   the
                   old
                
                 Roman
                 inscriptions
                 
                   we
                   find
                   several
                
                 vows
                 
                   made
                   to
                
                 Iupiter
                 O.
                 M.
                 
                   for
                   the
                   safety
                   of
                   the
                
                 Emperours
                 ,
                 
                   as
                   in
                   these
                
                 :
                 
                   
                     I.
                     O.
                     M.
                     
                     
                  
                   
                     PRO.
                     SALUTE
                     .
                     IMP.
                     &c.
                     
                  
                
              
               
                 
                   Sometimes
                   they
                   made
                
                 vows
                 
                   for
                   the
                
                 return
                 
                   of
                   the
                
                 Emperours
                 ,
                 
                   as
                   in
                   those
                   of
                   the
                
                 Coss.
                 Cl.
                 Nero
                 ,
                 and
                 Quintilius
                 Varus
                 for
                 Augustus
                 :
                 
                   
                   
                   LUDOS
                   .
                   VOTIVOS
                   .
                   PRO.
                   REDITU
                   .
                   IMP.
                   CAESARIS
                   .
                   DIVI
                   .
                   AUGUSTI
                   .
                   PONTIFICIS
                   .
                   MAXIMI
                   .
                   JOVI
                   .
                   OPTIMO
                   .
                   MAXIMO
                   .
                   FECIT
                   .
                
                 
                   EX
                   S.
                   C.
                   
                
              
               
                 
                   They
                   made
                   these
                
                 inscriptions
                 to
                 Iupiter
                 O.
                 M.
                 
                   in
                   behalf
                   of
                   their
                
                 Emperours
                 ,
                 
                   because
                   they
                   believed
                   them
                   to
                   be
                   under
                   his
                   particular
                   care
                   ,
                
                 tibi
                 cura
                 Magni
                 Caesaris
                 fatis
                 data
                 ,
                 
                 saith
                 Horace
                 .
                 
                   Thence
                   in
                   the
                   inscriptions
                
                 ,
                 
                   
                     JUPPITER
                     .
                  
                   
                     CUSTOS
                     .
                  
                   
                     
                     DOMUS
                     .
                     AUG
                     .
                  
                
                 And
                 ,
                 
                   
                   NUMINI
                   .
                   DEORUM
                   .
                   AUG
                   .
                   JOVI
                   .
                   OPT.
                   MAX.
                   AEDEM
                   .
                   VOTO
                   .
                   SUSCEPTO
                   .
                   Q.
                   LEPIDUS
                   .
                
              
               
               
                 
                   It
                   were
                   endless
                   to
                   repeat
                   the
                
                 Inscriptions
                 
                   that
                   were
                   made
                   to
                   him
                   alone
                   ;
                   or
                   to
                   him
                   under
                   his
                   several
                   attributes
                   that
                   were
                   peculiar
                   to
                   him
                   ,
                   as
                
                 
                   
                     DEO
                     .
                     QUI
                     .
                     EST.
                     MAXIMUS
                     .
                     
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                
                 
                   Or
                   his
                   other
                   titles
                   ,
                   as
                
                 
                   
                     CONSVERATOR
                     ,
                     CUSTOS
                     .
                     STATOR
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                     
                  
                
              
               
                 
                   Or
                   to
                   him
                   ,
                   where
                   he
                   is
                   distinguished
                   from
                   the
                   rest
                   of
                   the
                
                 Gods
                 :
                 
                   as
                   in
                   this
                
                 ,
                 
                   I.
                   O.
                   M.
                   
                
                 
                   ET
                   .
                   CONSESSUI
                   .
                   DEORUM
                   .
                   DEARUMQUE
                   .
                   PRO.
                   SALUTE
                   .
                   IMPERII
                   .
                   ROMANI
                   .
                   
                
              
               
               
                 
                   But
                   these
                   are
                   sufficient
                   to
                   my
                   purpose
                   ,
                   which
                   was
                   to
                   shew
                   ,
                   that
                   the
                
                 Romans
                 
                   did
                   express
                   their
                   devotion
                   to
                   the
                
                 Supreme
                 God
                 ,
                 
                   in
                   all
                   their
                   solemn
                
                 Acts
                 of
                 Religion
                 .
              
               
                 
                 
                   Of
                   which
                   there
                   is
                   but
                   one
                   part
                   remaining
                   ,
                
                 viz.
                 
                   in
                   the
                
                 way
                 of
                 enquiring
                 into
                 the
                 mind
                 of
                 God
                 ,
                 
                   which
                   they
                   supposed
                   was
                   to
                   be
                   done
                   by
                
                 Divination
                 .
                 
                   And
                   that
                   they
                   looked
                   on
                   this
                   as
                   a
                   part
                   of
                
                 Religion
                 ,
                 
                   is
                   seen
                   by
                
                 Tullies
                 
                   dividing
                   their
                
                 Religion
                 in
                 Sacra
                 ,
                 &
                 in
                 Auspicia
                 ,
                 &
                 in
                 Monita
                 .
                 
                 
                   Thence
                   there
                   were
                   three
                   chief
                
                 Colledges
                 of
                 Priests
                 ;
                 the
                 Pontifices
                 ,
                 
                   who
                   looked
                   after
                   the
                   rites
                   of
                   sacrificing
                   ,
                   the
                
                 Augures
                 and
                 Aruspices
                 ,
                 
                   who
                   were
                   the
                   Judges
                   in
                
                 Divination
                 .
                 
                   But
                   the
                
                 Colledge
                 of
                 Augures
                 
                   as
                   appears
                   by
                   many
                   passages
                   in
                
                 Tully
                 ,
                 
                 
                   had
                   a
                   very
                   great
                   esteem
                   and
                   authority
                   in
                   the
                   Common-wealth
                   ,
                   so
                   that
                   nothing
                   of
                   moment
                   was
                   done
                   without
                   them
                   :
                   and
                   the
                   younger
                
                 Pliny
                 
                   calls
                   it
                
                 sacerdotium
                 priscum
                 ,
                 religiosum
                 ,
                 sacrum
                 &
                 insigne
                 :
                 
                   but
                   the
                   great
                   reason
                   of
                   this
                   seems
                   to
                   be
                   ,
                   that
                   they
                   were
                   sacred
                   to
                
                 Iove
                 ;
                 
                 
                   thence
                   they
                   are
                   said
                   by
                
                 Tully
                 ,
                 
                   to
                   be
                
                 interpretes
                 ,
                 internuntiique
                 Iovis
                 Opt.
                 Max.
                 and
                 Iovis
                 consiliarii
                 &
                 administri
                 ;
                 
                   and
                   the
                   birds
                   were
                   said
                   to
                   be
                
                 aves
                 internuntiae
                 Iovis
                 ;
                 
                 
                   and
                   they
                   who
                   refused
                   to
                   hearken
                   to
                   them
                   ,
                
                 
                 nolle
                 moneri
                 à
                 Iove
                 ▪
                 
                 
                   So
                   that
                   this
                   sort
                   of
                
                 Priesthood
                 
                   was
                   peculiar
                   among
                   them
                   ,
                   to
                   him
                   whom
                   they
                   believed
                   to
                   be
                   the
                
                 Supreme
                 God.
                 
                   And
                   from
                   hence
                   we
                   may
                   understand
                   the
                   passage
                   in
                
                 Arrian
                 ,
                 
                 
                   where
                   he
                   blames
                   the
                   persons
                   that
                   came
                   to
                   the
                   Augury
                   with
                   so
                   much
                   sollicitude
                   of
                   mind
                   ,
                   which
                   he
                   calls
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 coming
                 to
                 God
                 to
                 know
                 his
                 pleasure
                 as
                 to
                 particular
                 events
                 ;
                 
                   which
                   they
                   did
                   ,
                   saith
                   he
                   ,
                
                 observing
                 the
                 Augury
                 trembling
                 ,
                 and
                 crying
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Lord
                 have
                 mercy
                 upon
                 me
                 :
                 
                   which
                   is
                   so
                   plain
                   a
                   form
                   of
                   supplication
                   to
                   the
                
                 Supreme
                 God
                 ,
                 
                 that
                 Cardinal
                 Bona
                 
                   brings
                   this
                   as
                   a
                   particular
                   instance
                   of
                   the
                
                 addresses
                 
                   they
                   made
                   to
                
                 Him
                 :
                 
                   and
                   as
                   the
                   common
                
                 Litany
                 
                   of
                   mankind
                   .
                   Thus
                   much
                   I
                   have
                   thought
                   necessary
                   here
                   ,
                   to
                   clear
                   not
                   only
                   the
                
                 acknowledgement
                 
                   but
                   the
                   worship
                   of
                   the
                
                 Supreme
                 God
                 
                   among
                   the
                
                 Romans
                 .
                 
                   I
                   now
                   proceed
                   to
                   other
                   testimones
                   of
                   the
                
                 Fathers
                 
                   in
                   their
                   disputes
                   against
                   the
                
                 Heathen
                 Idolaters
                 .
              
               
                 Athenagoras
                 
                   made
                   an
                
                 address
                 
                   to
                   the
                   same
                
                 Emperour
                 M.
                 Aurelius
                 Antoninus
                 
                   in
                   the
                   behalf
                   of
                   the
                
                 Christians
                 ,
                 
                 
                 
                   wherein
                   he
                   doth
                   at
                   large
                   assert
                   the
                   concurrence
                   of
                   the
                
                 Heathens
                 
                   with
                   the
                
                 Christians
                 
                   in
                   the
                   belief
                
                 of
                 one
                 Supreme
                 God
                 ;
                 
                   and
                   proves
                   
                   it
                   from
                   the
                
                 Testimonies
                 of
                 Euripides
                 ,
                 Sophocles
                 ,
                 Philolaus
                 ,
                 
                   and
                   other
                
                 Pythagoreans
                 ;
                 
                   and
                   from
                
                 Plato
                 and
                 Aristotle
                 ,
                 
                   and
                   the
                
                 Stoicks
                 ;
                 
                   concerning
                   whom
                   he
                   adds
                
                 ,
                 that
                 although
                 they
                 seemed
                 to
                 make
                 many
                 Gods
                 ,
                 
                 by
                 the
                 several
                 names
                 they
                 gave
                 according
                 to
                 the
                 difference
                 of
                 matter
                 which
                 the
                 divine
                 Spirit
                 did
                 pass
                 through
                 ,
                 yet
                 in
                 truth
                 they
                 did
                 assert
                 but
                 one
                 God
                 :
                 
                   nay
                   he
                   saith
                   farther
                
                 ,
                 that
                 the
                 generality
                 of
                 mankind
                 ,
                 were
                 agreed
                 in
                 this
                 whether
                 they
                 would
                 or
                 no
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 there
                 was
                 but
                 one
                 God.
                 
                   But
                   then
                   to
                   the
                   question
                
                 why
                 the
                 Christians
                 
                   did
                   refuse
                   to
                   worship
                   Images
                   ?
                   He
                   gives
                   this
                   considerable
                   answer
                
                 ;
                 If
                 God
                 and
                 matter
                 were
                 but
                 several
                 names
                 for
                 the
                 same
                 thing
                 ,
                 
                 we
                 might
                 be
                 charged
                 with
                 impiety
                 ,
                 if
                 we
                 did
                 not
                 believe
                 stone
                 ,
                 and
                 wood
                 ,
                 and
                 silver
                 and
                 Gold
                 to
                 be
                 Gods
                 ;
                 and
                 consequently
                 give
                 divine
                 worship
                 to
                 them
                 ;
                 but
                 if
                 these
                 are
                 infinitely
                 distant
                 from
                 each
                 other
                 ;
                 as
                 far
                 as
                 the
                 clay
                 is
                 from
                 the
                 Potter
                 which
                 forms
                 and
                 fashions
                 it
                 ,
                 why
                 are
                 we
                 charged
                 with
                 impiety
                 for
                 not
                 giving
                 the
                 same
                 honour
                 to
                 the
                 Clay
                 that
                 we
                 do
                 to
                 the
                 infinitely
                 wise
                 Framer
                 of
                 these
                 things
                 ?
                 And
                 if
                 the
                 artificer
                 shews
                 his
                 skill
                 in
                 the
                 vessels
                 he
                 makes
                 ,
                 the
                 honour
                 is
                 given
                 to
                 him
                 and
                 not
                 to
                 the
                 vessels
                 ;
                 so
                 it
                 is
                 here
                 ,
                 the
                 honour
                 and
                 
                 glory
                 is
                 not
                 to
                 be
                 given
                 to
                 the
                 matter
                 ,
                 but
                 to
                 the
                 wise
                 contriver
                 ,
                 who
                 is
                 God
                 himself
                 :
                 therefore
                 if
                 we
                 look
                 upon
                 any
                 of
                 the
                 several
                 parts
                 of
                 matter
                 as
                 Gods
                 ,
                 we
                 shall
                 thereby
                 discover
                 how
                 little
                 sense
                 we
                 have
                 of
                 the
                 true
                 God
                 ,
                 by
                 making
                 things
                 corruptible
                 equal
                 to
                 him
                 that
                 is
                 eternal
                 .
                 
                   But
                   wherein
                   could
                   they
                   make
                   them
                   equal
                   ?
                   not
                   believing
                   them
                   to
                   be
                   equal
                   in
                   Power
                   and
                   Wisdom
                   ,
                   for
                   he
                   supposed
                   before
                   ,
                   that
                   one
                
                 Supreme
                 God
                 
                   was
                   allowed
                   on
                   both
                   sides
                   ;
                   it
                   could
                   be
                   therefore
                   no
                   otherwise
                   than
                   by
                   giving
                
                 divine
                 honour
                 
                   to
                   the
                
                 creature
                 
                   as
                   well
                   as
                   to
                   the
                
                 Creator
                 :
                 
                   and
                   that
                   not
                   for
                   their
                   own
                   sakes
                   ,
                   for
                   he
                   still
                   supposeth
                   them
                   to
                   be
                   thought
                
                 the
                 Works
                 of
                 God
                 ;
                 
                   but
                   although
                   it
                   were
                   designed
                   to
                   give
                   honour
                   to
                   the
                
                 Supreme
                 Architect
                 
                   by
                   falling
                   down
                   before
                   any
                   parts
                   of
                   matter
                   ,
                   he
                   thought
                   it
                   as
                   senseless
                   and
                   unreasonable
                   a
                   thing
                   ,
                   as
                   for
                   a
                   man
                   to
                   honour
                   an
                
                 artificer
                 
                   by
                   falling
                   down
                   before
                   his
                
                 Work.
                 
                   It
                   was
                   not
                   then
                   we
                   see
                   the
                   supposing
                
                 evil
                 Spirits
                 to
                 dwell
                 in
                 Images
                 ,
                 
                   which
                   made
                   the
                
                 Christians
                 
                   so
                   peremptorily
                   deny
                
                 divine
                 worship
                 
                   to
                   them
                   ;
                   but
                   because
                   in
                   so
                   doing
                   they
                   should
                   make
                   the
                
                 creature
                 equal
                 to
                 the
                 Creator
                 .
                 Although
                 ,
                 
                   saith
                   he
                
                 ,
                 the
                 beauty
                 ,
                 and
                 greatness
                 ,
                 and
                 capacity
                 ,
                 
                 and
                 figure
                 and
                 order
                 of
                 the
                 world
                 ,
                 deserve
                 our
                 admiration
                 ;
                 yet
                 we
                 ought
                 not
                 to
                 worship
                 the
                 world
                 but
                 only
                 the
                 Maker
                 of
                 it
                 .
                 As
                 when
                 any
                 of
                 your
                 Subjects
                 make
                 their
                 addresses
                 to
                 you
                 ,
                 would
                 it
                 be
                 well
                 taken
                 for
                 them
                 to
                 pass
                 you
                 by
                 ,
                 and
                 turn
                 themselves
                 to
                 your
                 Palaces
                 ?
                 but
                 men
                 are
                 not
                 so
                 foolish
                 as
                 to
                 do
                 so
                 ,
                 but
                 they
                 admire
                 the
                 beauty
                 and
                 excellency
                 of
                 them
                 in
                 passing
                 by
                 ,
                 and
                 pay
                 their
                 whole
                 respect
                 and
                 service
                 to
                 your selves
                 .
                 If
                 we
                 look
                 upon
                 the
                 World
                 as
                 a
                 Musical
                 instrument
                 ,
                 well
                 tuned
                 and
                 harmoniously
                 struck
                 ,
                 we
                 ought
                 not
                 therefore
                 to
                 worship
                 the
                 instrument
                 ,
                 but
                 him
                 that
                 makes
                 the
                 Musick
                 :
                 and
                 those
                 who
                 are
                 the
                 Iudges
                 at
                 the
                 Musick
                 exercises
                 ,
                 do
                 not
                 crown
                 the
                 Vial
                 ,
                 but
                 him
                 that
                 plaid
                 upon
                 it
                 .
                 
                   If
                   it
                   be
                   said
                   ,
                   that
                   all
                   this
                   proceeds
                   upon
                   the
                   supposition
                   ,
                
                 that
                 the
                 Supreme
                 God
                 is
                 passed
                 by
                 and
                 hath
                 no
                 peculiar
                 honour
                 given
                 to
                 him
                 .
                 
                   I
                   answer
                
                 ,
                 1.
                 
                 
                   The
                   contrary
                   appears
                   ,
                   by
                   what
                   I
                   have
                   already
                   said
                   ;
                   for
                   they
                   did
                   give
                   particular
                   honour
                   to
                   the
                
                 Supreme
                 Deity
                 
                   as
                   such
                
                 .
                 2.
                 
                 
                   It
                   is
                   unreasonable
                   to
                   suppose
                   that
                   those
                   who
                   believe
                   one
                   Supreme
                   God
                   to
                   be
                   the
                   Maker
                   of
                   all
                   things
                   ,
                   should
                   in
                   their
                
                 inward
                 intention
                 
                   wholly
                   pass
                   him
                   by
                   in
                   the
                   worship
                   they
                   give
                   to
                   his
                   creatures
                   .
                
                 
                 Mr.
                 Thorndike
                 
                   indeed
                   saith
                
                 ,
                 suposing
                 in
                 a
                 man
                 as
                 
                 uncorrupted
                 opinion
                 of
                 the
                 incomparable
                 distance
                 that
                 indeed
                 is
                 found
                 between
                 God
                 and
                 the
                 most
                 excellent
                 of
                 his
                 creatures
                 ,
                 it
                 is
                 impossible
                 for
                 him
                 to
                 attribute
                 the
                 honour
                 due
                 to
                 God
                 alone
                 to
                 that
                 which
                 he
                 conceiveth
                 to
                 be
                 a
                 meer
                 creature
                 :
                 
                   Which
                   would
                   be
                   true
                   ,
                   if
                   all
                   the
                   honour
                   due
                   to
                   God
                   ,
                   did
                   lie
                   only
                   in
                   the
                
                 inward
                 esteem
                 
                   of
                   our
                   minds
                   ;
                   but
                   as
                
                 Card.
                 Tolet
                 
                   well
                   observes
                
                 ,
                 
                 although
                 Idolatry
                 do
                 suppose
                 an
                 errour
                 in
                 the
                 mind
                 ,
                 yet
                 that
                 errour
                 lies
                 in
                 judging
                 that
                 to
                 deserve
                 divine
                 honour
                 which
                 doth
                 not
                 :
                 
                   which
                   may
                   be
                   consistent
                   with
                   the
                   belief
                   of
                   the
                
                 Supreme
                 excellency
                 of
                 God.
                 
                   And
                   I
                   do
                   not
                   deny
                   that
                   those
                   who
                   acknowledge
                   one
                   Supreme
                   God
                   ,
                   may
                   have
                   their
                   minds
                   so
                   corrupted
                   as
                   to
                   judge
                   it
                   fit
                   to
                   give
                   that
                
                 divine
                 worship
                 
                   to
                   a
                
                 Creature
                 
                   which
                   is
                   only
                   due
                   to
                   the
                
                 Creator
                 ;
                 
                   but
                   I
                   say
                   ,
                   it
                   is
                   unreasonable
                   to
                   suppose
                   that
                   as
                   long
                   as
                   they
                   acknowledge
                   them
                   to
                   be
                
                 creatures
                 ,
                 
                   they
                   should
                   not
                   give
                   at
                   least
                   that
                
                 relative
                 Latria
                 
                   to
                   them
                   ,
                   which
                
                 T.
                 G.
                 saith
                 ,
                 is
                 carried
                 to
                 the
                 Creator
                 at
                 last
                 .
                 
                   But
                   of
                   these
                   things
                   afterwards
                
                 .
                 3.
                 
                 
                   The
                   reasons
                   which
                
                 Athenagoras
                 
                   gives
                   do
                   equally
                   hold
                   ,
                   supposing
                   the
                   true
                   God
                   not
                   to
                   be
                   wholly
                   passed
                   by
                   :
                   for
                   the
                   creatures
                   are
                   still
                   at
                   as
                   great
                   a
                   distance
                   from
                   the
                   Creator
                   ;
                   which
                   is
                   the
                   main
                   reason
                   he
                   gives
                   
                   against
                   the
                   the
                   worship
                   of
                   them
                   .
                
                 4.
                 
                 
                   It
                   is
                   possible
                   to
                   suppose
                   ,
                   that
                   those
                   who
                   believe
                   a
                   Supreme
                   excellent
                   Being
                   may
                   yet
                   give
                   him
                   no
                
                 eternal
                 adoration
                 
                   at
                   all
                   not
                   out
                   of
                   any
                   disrespect
                   to
                   him
                   ,
                   but
                   out
                   of
                   the
                   great
                   esteem
                   they
                   have
                   of
                   his
                   excellency
                   ;
                   looking
                   upon
                   him
                   ,
                   as
                   far
                   above
                   all
                   our
                   service
                   and
                   adoration
                   .
                   And
                   that
                   this
                   is
                   not
                   a
                   bare
                   supposition
                   of
                   a
                   thing
                   only
                   possible
                   ,
                   appears
                   by
                   that
                   testimony
                   of
                
                 Porphyrius
                 
                   produced
                   by
                   S.
                
                 Cyril
                 against
                 Iulian
                 ;
                 
                 Let
                 us
                 sacrifice
                 ,
                 but
                 a●
                 becomes
                 us
                 ,
                 to
                 the
                 God
                 over
                 all
                 ,
                 
                   i.
                   e.
                
                 as
                 a
                 Wise
                 man
                 said
                 ,
                 by
                 offering
                 up
                 no
                 
                   sensible
                   thing
                   to
                
                 him
                 .
                 For
                 every
                 material
                 thing
                 is
                 impure
                 when
                 compared
                 with
                 an
                 immaterial
                 :
                 Therefore
                 the
                 best
                 sacrifice
                 to
                 God
                 is
                 to
                 offer
                 up
                 our
                 Lives
                 to
                 him
                 (
                 for
                 even
                 our
                 words
                 and
                 thoughts
                 are
                 below
                 him
                 )
                 which
                 is
                 the
                 most
                 proper
                 Hymn
                 to
                 him
                 ,
                 and
                 the
                 most
                 beneficial
                 to
                 ourselves
                 .
                 
                   And
                   the
                   same
                   S.
                
                 Cyril
                 
                   observes
                   out
                   of
                
                 Dionysius
                 Halicarnasseus
                 ,
                 
                 that
                 a●
                 Numa
                 would
                 allow
                 no
                 Image
                 of
                 God
                 in
                 the
                 Temples
                 ,
                 because
                 unsuitable
                 to
                 his
                 nature
                 ;
                 so
                 he
                 would
                 not
                 have
                 any
                 material
                 sacrifices
                 to
                 be
                 offered
                 up
                 to
                 him
                 on
                 the
                 same
                 reason
                 :
                 
                   and
                   some
                   of
                   the
                
                 Platonists
                 
                   are
                   quoted
                   by
                   him
                   ,
                   saying
                   ,
                
                 tha●
                 the
                 Supreme
                 God
                 being
                 incorporeal
                 ,
                 
                 stand
                 in
                 need
                 of
                 nothing
                 without
                 him
                 ;
                 but
                 the
                 
                 other
                 Gods
                 ,
                 especially
                 those
                 that
                 are
                 visible
                 ,
                 ought
                 to
                 be
                 pleased
                 with
                 inanimate
                 sacrifices
                 .
                 
                   Therefore
                   we
                   ought
                   not
                   to
                   conclude
                   ,
                   that
                   the
                   Heathens
                   did
                   not
                   believe
                   one
                
                 Supreme
                 God
                 ,
                 
                   if
                   we
                   do
                   not
                   find
                   any
                   peculiar
                   and
                   external
                   sacrifices
                   that
                   were
                   offered
                   to
                   him
                   ;
                   for
                   we
                   see
                   they
                   might
                   forbear
                   them
                   out
                   of
                   the
                   opinion
                   they
                   had
                   of
                   his
                   supereminent
                   excellency
                   .
                
                 Aquinas
                 
                   supposeth
                   this
                   to
                   have
                   been
                   one
                   of
                   the
                   principles
                   of
                   the
                
                 Heathens
                 ,
                 
                 that
                 only
                 visible
                 sacrifices
                 belonged
                 to
                 other
                 Gods
                 ,
                 and
                 internal
                 acts
                 of
                 the
                 mind
                 as
                 being
                 better
                 ,
                 to
                 the
                 Supreme
                 God
                 ;
                 
                   And
                   the
                   Supreme
                   and
                   Invisible
                   God's
                   being
                   so
                   far
                   above
                   any
                   need
                   of
                   our
                   service
                   ,
                   was
                   the
                   reason
                   given
                   by
                   the
                
                 Mandarins
                 in
                 China
                 ,
                 
                   and
                   the
                
                 Ynca's
                 of
                 Peru
                 ,
                 
                   why
                   they
                   shewed
                   so
                   little
                   outward
                
                 Reverence
                 
                   towards
                   him
                   whom
                   they
                   believed
                   to
                   be
                   the
                
                 Supreme
                 God.
                 
                   Were
                   these
                   persons
                
                 Idolaters
                 
                   for
                   the
                   worship
                   they
                   did
                   not
                   give
                   to
                   the
                
                 Creator
                 ,
                 
                   or
                   for
                   the
                
                 worship
                 
                   they
                   did
                   give
                   to
                   his
                   Creatures
                   ?
                   and
                   it
                   is
                   plain
                   by
                
                 Athenagoras
                 
                   the
                   latter
                   was
                   the
                   matter
                   of
                   their
                   dispute
                   :
                   for
                   they
                   did
                   not
                   quarrel
                   with
                   the
                
                 Christians
                 
                   about
                   the
                
                 worship
                 
                   of
                   the
                
                 Supreme
                 God
                 ;
                 
                   but
                   for
                   not
                   worshipping
                   those
                   things
                   they
                   looked
                   on
                   as
                   his
                
                 Creatures
                 ;
                 
                   and
                   if
                   their
                   fault
                   
                   only
                   had
                   been
                   ,
                   that
                   they
                   wholly
                
                 passed
                 by
                 the
                 Creator
                 ,
                 
                   this
                   would
                   have
                   been
                   no
                   reason
                   against
                   the
                
                 Christians
                 ,
                 
                   who
                   might
                   have
                   worshipped
                   the
                
                 Creator
                 
                   and
                   the
                   creatures
                   together
                   ,
                   and
                   consequently
                   have
                   freed
                   themselves
                   from
                   the
                   force
                   of
                   the
                
                 Laws
                 ,
                 
                   which
                   required
                   no
                   more
                   but
                   giving
                
                 divine
                 worship
                 
                   to
                   the
                
                 Deities
                 
                   publickly
                   worshipped
                   ,
                   without
                   any
                   declaration
                   of
                   their
                   minds
                   concerning
                   them
                   .
                   For
                   they
                   might
                   understand
                   them
                   as
                   they
                   pleased
                   ;
                   as
                   we
                   see
                   the
                   wise
                   men
                   among
                   them
                   did
                   ,
                   without
                   any
                   censure
                   or
                   reproach
                   from
                   others
                   .
                   If
                   it
                   were
                   lawful
                   then
                   for
                   Christians
                   to
                   give
                   a
                
                 relative
                 Latria
                 
                   to
                   any
                   creatures
                   with
                   an
                   intention
                   to
                   honour
                   God
                   thereby
                   ,
                   I
                   cannot
                   see
                   how
                   the
                
                 Christians
                 
                   were
                   excusable
                   in
                   their
                   sufferings
                   ;
                   for
                   all
                   that
                   was
                   required
                   from
                   them
                   was
                   only
                   ,
                   to
                   obey
                   their
                
                 Laws
                 
                   and
                   offer
                   incense
                   to
                   their
                   Gods.
                   Nothing
                   being
                   expressed
                   by
                   the
                
                 Laws
                 
                   as
                   to
                   the
                   disowning
                   the
                
                 true
                 God
                 ,
                 
                   nor
                   as
                   to
                   declaring
                   in
                   what
                   sense
                   they
                   did
                   intend
                   to
                   worship
                   them
                   ;
                   the
                
                 Emperour
                 
                   declared
                   ,
                   he
                   was
                   for
                   the
                
                 Laws
                 
                   being
                   observed
                   ,
                   and
                   himself
                   in
                   his
                   own
                   writings
                   had
                   expressed
                   his
                   mind
                   as
                   to
                
                 one
                 God
                 ;
                 
                   what
                   was
                   it
                   then
                   made
                   the
                   Christians
                   refuse
                   obeying
                   the
                   Laws
                   ,
                   when
                   so
                   many
                   Philosophers
                   had
                   said
                   ,
                   
                   that
                   these
                   Gods
                   were
                   only
                   parts
                   of
                   the
                   Universe
                   ,
                   and
                   deserved
                   divine
                   worship
                   because
                   of
                   Gods
                   presence
                   in
                   them
                   ?
                   If
                   they
                   had
                   not
                   thought
                   it
                   Idolatry
                   to
                   give
                   divine
                   worship
                   to
                   any
                   creature
                   ,
                   it
                   is
                   very
                   hard
                   to
                   make
                   out
                   their
                   title
                   to
                   Martyrdom
                   .
                   For
                   if
                   we
                   look
                   over
                   the
                   Acts
                   of
                   the
                   Martyrs
                   ,
                   we
                   shall
                   find
                   it
                   came
                   to
                   this
                   pinch
                   with
                   them
                
                 ;
                 will
                 you
                 obey
                 the
                 Laws
                 in
                 offering
                 incense
                 ,
                 or
                 will
                 you
                 not
                 ?
                 When
                 Iustin
                 Martyr
                 
                   was
                   summoned
                   before
                
                 Rusticus
                 the
                 Praefect
                 
                   of
                   the
                
                 City
                 ,
                 
                   after
                   some
                   previous
                   discourses
                
                 ,
                 Let
                 us
                 come
                 ,
                 
                   saith
                   he
                
                 ,
                 to
                 the
                 business
                 in
                 hand
                 ;
                 
                 Come
                 you
                 Christians
                 hither
                 and
                 sacrifice
                 with
                 one
                 consent
                 to
                 the
                 Gods
                 ;
                 Iustin
                 answers
                 ,
                 No
                 true
                 Christian
                 will
                 forsake
                 his
                 Religion
                 ,
                 and
                 return
                 to
                 errors
                 and
                 impiety
                 :
                 
                   and
                   the
                   rest
                   agreeing
                   with
                   him
                   ;
                   the
                   Judge
                   pronounced
                   their
                   sentence
                   ,
                
                 that
                 because
                 they
                 would
                 not
                 sacrifice
                 to
                 the
                 Gods
                 and
                 obey
                 the
                 Emperours
                 Edict
                 ,
                 they
                 should
                 be
                 scourged
                 ,
                 and
                 have
                 the
                 punishment
                 of
                 death
                 inflicted
                 upon
                 them
                 :
                 
                   which
                   was
                   accordingly
                   executed
                   .
                   When
                
                 Dionysius
                 Bishop
                 of
                 Alexandria
                 
                   was
                   summoned
                   before
                
                 Aemilianus
                 ,
                 
                 
                   he
                   gives
                   this
                   account
                   himself
                   of
                   the
                   passages
                   between
                   them
                   ;
                   that
                   he
                   told
                
                 Aemilianus
                 plainly
                 ,
                 that
                 he
                 would
                 worship
                 
                 none
                 but
                 the
                 true
                 God
                 ,
                 and
                 that
                 he
                 would
                 never
                 depart
                 from
                 this
                 resolution
                 ;
                 
                   the
                   Governour
                   dismisses
                   him
                   for
                   that
                   time
                   ;
                   the
                   next
                   time
                   he
                   lets
                   him
                   know
                   the
                   Emperour
                   had
                   so
                   great
                   a
                   regard
                   to
                   their
                   safety
                   ,
                
                 that
                 if
                 they
                 would
                 but
                 act
                 according
                 to
                 reason
                 ,
                 and
                 worship
                 the
                 Gods
                 that
                 preserved
                 the
                 Empire
                 ,
                 they
                 might
                 be
                 safe
                 .
                 Dionysius
                 answers
                 ,
                 We
                 ,
                 
                   saith
                   he
                
                 ,
                 worship
                 the
                 one
                 true
                 God
                 the
                 Maker
                 of
                 all
                 things
                 ,
                 who
                 hath
                 bestowed
                 the
                 Empire
                 on
                 Valerianus
                 and
                 Gallienus
                 ;
                 and
                 to
                 him
                 we
                 pray
                 continually
                 for
                 the
                 safety
                 of
                 the
                 Empire
                 .
                 
                   But
                   ,
                   saith
                
                 Aemilianus
                 again
                 ,
                 who
                 forbids
                 you
                 ,
                 to
                 worship
                 that
                 God
                 you
                 speak
                 of
                 ,
                 and
                 the
                 other
                 Gods
                 too
                 ?
                 Dionysius
                 
                   then
                   gave
                   that
                   as
                   his
                   final
                   answer
                   ,
                
                 we
                 worship
                 none
                 else
                 besides
                 him
                 .
                 
                   I
                   might
                   bring
                   multitudes
                   of
                   instances
                   to
                   the
                   same
                   purpose
                   ,
                   but
                   I
                   instance
                   in
                   these
                   two
                   ,
                   because
                   they
                   were
                   men
                   of
                   eminency
                   for
                   their
                   learning
                   as
                   well
                   as
                   piety
                   .
                   Now
                   I
                   appeal
                   to
                   the
                   conscience
                   of
                
                 T.
                 G.
                 
                   whether
                   upon
                   the
                   principles
                   of
                   worship
                   which
                   he
                   delivers
                   ,
                   these
                   men
                   could
                   have
                   suffered
                   for
                   conscience
                   sake
                   any
                   otherwise
                   than
                   as
                
                 weak
                 Brethren
                 
                   that
                   wanted
                   good
                   information
                   .
                   For
                   they
                   might
                   have
                   reserved
                   the
                
                 Sovereign
                 worship
                 
                   due
                   only
                   to
                   God
                   ,
                   on
                   the
                   
                   account
                   of
                   his
                   Supreme
                   excellency
                   ,
                   and
                   have
                   given
                   only
                   a
                
                 Relative
                 Latria
                 
                   to
                   those
                   whom
                   they
                   called
                
                 Gods
                 ,
                 
                   but
                   in
                   truth
                   were
                   only
                
                 Gods
                 creatures
                 and
                 Subjects
                 ;
                 
                   and
                   what
                   harm
                   was
                   there
                   in
                   all
                   this
                   ?
                
                 O
                 ,
                 but
                 ,
                 saith
                 T.
                 G.
                 they
                 were
                 called
                 Gods
                 ,
                 but
                 in
                 truth
                 were
                 Devils
                 whom
                 they
                 were
                 to
                 worship
                 ;
                 
                   how
                   doth
                   that
                   appear
                   to
                   have
                   been
                   the
                   cause
                   ,
                   when
                   they
                   say
                   no
                   such
                   thing
                   ,
                   and
                   give
                   no
                   such
                   reason
                   of
                   their
                   refusals
                   ?
                   besides
                   they
                   might
                   make
                   them
                
                 Gods
                 
                   by
                   giving
                   them
                
                 absolute
                 Latria
                 ,
                 
                   for
                   that
                   is
                   due
                   only
                   to
                   God
                   himself
                   ;
                   but
                   no
                   more
                   was
                   required
                   of
                   them
                   ,
                   than
                   to
                
                 sacrifice
                 
                   to
                   them
                   ,
                   and
                   they
                   never
                   debarred
                   them
                   of
                   the
                   freedom
                   of
                   directing
                   their
                   intention
                   to
                   the
                
                 Supreme
                 God
                 ;
                 and
                 T.
                 G.
                 knows
                 ,
                 acts
                 go
                 whither
                 they
                 are
                 intended
                 ,
                 
                   and
                   those
                   whom
                   they
                   called
                
                 Gods
                 ,
                 
                   they
                   might
                   understand
                   them
                   only
                   by
                   way
                
                 of
                 participation
                 ,
                 
                   or
                   as
                
                 some
                 Analogical
                 representations
                 
                   of
                   the
                
                 true
                 God.
                 O
                 but
                 sacrifice
                 was
                 required
                 of
                 them
                 ,
                 and
                 that
                 is
                 the
                 worship
                 peculiar
                 to
                 God
                 :
                 
                   but
                   how
                   comes
                   sacrifice
                   alone
                   to
                   belong
                   to
                   God
                   ?
                   and
                   what
                   sacrifice
                   ?
                
                 burning
                 of
                 Incense
                 :
                 
                   and
                   that
                
                 T.
                 G.
                 knows
                 ,
                 is
                 allowed
                 
                   to
                   be
                   done
                   to
                   creatures
                   with
                   a
                   respect
                   to
                   God
                   ,
                   by
                   the
                
                 Rules
                 
                   of
                   their
                
                 Church
                 .
                 
                   So
                   that
                   for
                   all
                   that
                   I
                   can
                   see
                   ,
                   if
                
                 relative
                 Latria
                 
                   may
                   
                   be
                   allowed
                   to
                   creatures
                   ,
                   the
                   Primitive
                   Christians
                   were
                   not
                   so
                   wise
                   ,
                   as
                   they
                   might
                   have
                   been
                   ;
                   and
                   the
                   Modern
                   doctrines
                   of
                   worship
                   in
                   the
                
                 Roman
                 
                   Church
                   ,
                   would
                   have
                   saved
                   the
                   lives
                   of
                   thousands
                   of
                   the
                
                 Primitive
                 Martyrs
                 ,
                 
                   and
                   not
                   only
                   of
                   the
                   common
                   sort
                   but
                   of
                   the
                   best
                   ,
                   and
                   wisest
                   of
                   them
                   ;
                   Who
                   sacrificed
                   their
                   lives
                   on
                   this
                   principle
                   ,
                   that
                   ,
                
                 Divine
                 worship
                 (
                 and
                 not
                 meerly
                 Sovereign
                 worship
                 )
                 is
                 to
                 be
                 given
                 to
                 none
                 ,
                 but
                 to
                 the
                 Supreme
                 God.
                 
                   But
                   if
                   that
                   pass
                   for
                   good
                   Divinity
                   ,
                
                 that
                 they
                 who
                 believe
                 one
                 Supreme
                 God
                 ,
                 cannot
                 possibly
                 give
                 the
                 honour
                 due
                 to
                 him
                 to
                 any
                 creature
                 :
                 
                   I
                   do
                   not
                   see
                   why
                   the
                   Christians
                   needed
                   to
                   have
                   been
                   so
                   afraid
                   of
                   giving
                
                 divine
                 worship
                 
                   to
                   any
                   thing
                   besides
                   God
                   ,
                   for
                   upon
                   this
                   principle
                   they
                   were
                   afraid
                   of
                   impossibilities
                   :
                   For
                   as
                   long
                   as
                   they
                   preserved
                   in
                   their
                   minds
                   a
                   just
                   esteem
                   of
                   the
                   incomparable
                   excellency
                   of
                   God
                   above
                   his
                   creatures
                   ,
                   they
                   were
                   uncapable
                   of
                   any
                   real
                
                 Idolatry
                 .
                 
                   But
                   I
                   think
                   it
                   is
                   hard
                   to
                   pitch
                   upon
                   a
                   principle
                   more
                   repugnant
                   to
                   the
                   sense
                   of
                   the
                
                 Primitive
                 Church
                 
                   than
                   this
                   is
                   ;
                   as
                   I
                   hope
                   to
                   make
                   it
                   clear
                   before
                   I
                   have
                   done
                   with
                   this
                   argument
                   .
                
              
               
                 Athenagoras
                 
                   proceeds
                   to
                   dispute
                   against
                   the
                   worshipping
                
                 any
                 of
                 the
                 parts
                 
                 of
                 the
                 Universe
                 ,
                 how
                 beautiful
                 or
                 useful
                 soever
                 they
                 be
                 ;
                 
                 for
                 why
                 should
                 we
                 seek
                 that
                 from
                 matter
                 which
                 it self
                 hath
                 not
                 ,
                 and
                 can
                 do
                 nothing
                 but
                 in
                 obedience
                 to
                 a
                 higher
                 Cause
                 ?
                 And
                 let
                 the
                 things
                 be
                 never
                 so
                 beautiful
                 ,
                 yet
                 they
                 retain
                 the
                 nature
                 of
                 matter
                 still
                 ;
                 for
                 Plato
                 confesses
                 that
                 the
                 heavens
                 and
                 the
                 Frame
                 of
                 the
                 world
                 are
                 corporeal
                 ,
                 and
                 therefore
                 subject
                 to
                 mutability
                 .
                 But
                 ,
                 
                   saith
                   he
                
                 ,
                 if
                 I
                 refuse
                 to
                 worship
                 the
                 Heavens
                 and
                 Elements
                 as
                 Gods
                 whose
                 workmanship
                 I
                 so
                 much
                 admire
                 ,
                 because
                 I
                 know
                 them
                 to
                 be
                 corruptible
                 ;
                 how
                 can
                 I
                 be
                 perswaded
                 to
                 do
                 it
                 to
                 those
                 things
                 ,
                 which
                 I
                 know
                 to
                 be
                 made
                 by
                 men
                 ?
                 and
                 thence
                 shews
                 not
                 only
                 the
                 novelty
                 of
                 the
                 Poetical
                 Gods
                 ,
                 but
                 of
                 the
                 art
                 of
                 framing
                 Images
                 ;
                 
                 which
                 was
                 so
                 late
                 ,
                 
                   he
                   saith
                
                 ,
                 that
                 they
                 were
                 able
                 yet
                 to
                 name
                 the
                 first
                 makers
                 of
                 them
                 .
                 
                   But
                   ,
                   Because
                   it
                   was
                   pleaded
                   by
                   some
                   among
                   them
                   ,
                
                 that
                 all
                 the
                 worship
                 they
                 gave
                 to
                 their
                 Images
                 was
                 only
                 a
                 relative
                 worship
                 ,
                 and
                 that
                 they
                 looked
                 on
                 them
                 only
                 as
                 representations
                 of
                 their
                 Deities
                 ;
                 
                   therefore
                   he
                   begs
                   leave
                   of
                   the
                
                 Emperours
                 ,
                 
                   to
                   search
                   into
                   the
                
                 Nature
                 
                   of
                   their
                
                 Poetick
                 Theology
                 ,
                 
                   which
                   he
                   derives
                   from
                
                 Orpheus
                 ,
                 
                   as
                   the
                   rest
                   do
                   ;
                   and
                   overthrows
                   the
                   worship
                   of
                   the
                   Poetical
                   Gods
                   upon
                   this
                   principle
                   ,
                
                 because
                 
                 they
                 were
                 not
                 eternal
                 ,
                 and
                 were
                 confessed
                 to
                 be
                 at
                 first
                 made
                 out
                 of
                 matter
                 ;
                 
                 and
                 why
                 should
                 we
                 worship
                 them
                 which
                 are
                 material
                 ,
                 
                 and
                 generated
                 ,
                 and
                 lyable
                 to
                 all
                 sorts
                 of
                 passions
                 ,
                 according
                 to
                 the
                 Poets
                 description
                 of
                 them
                 ?
                 But
                 ,
                 it
                 may
                 be
                 ,
                 this
                 was
                 nothing
                 but
                 
                   Poetical
                   figments
                
                 ,
                 and
                 they
                 ought
                 all
                 to
                 be
                 understood
                 of
                 the
                 natures
                 of
                 things
                 ,
                 as
                 Empedocles
                 explains
                 them
                 ,
                 
                 why
                 then
                 ,
                 
                   saith
                   he
                
                 ,
                 should
                 we
                 attribute
                 the
                 same
                 honour
                 to
                 matter
                 which
                 is
                 subject
                 to
                 corruption
                 and
                 mutation
                 ,
                 
                 as
                 to
                 the
                 eternal
                 ,
                 unbegotten
                 ,
                 and
                 immutable
                 God
                 ?
                 Jupiter
                 according
                 to
                 the
                 Stoicks
                 was
                 the
                 most
                 active
                 and
                 fiery
                 principle
                 of
                 matter
                 ,
                 Juno
                 the
                 air
                 ,
                 Neptune
                 the
                 water
                 ;
                 but
                 they
                 all
                 agreed
                 that
                 by
                 their
                 Deities
                 were
                 understood
                 the
                 several
                 parts
                 of
                 the
                 Universe
                 ,
                 although
                 with
                 different
                 manners
                 of
                 explication
                 .
                 Now
                 ,
                 
                   saith
                   he
                
                 ,
                 against
                 the
                 Stoicks
                 I
                 thus
                 argue
                 ,
                 (
                 
                   and
                   here
                
                 Athenagoras
                 
                   knew
                   ,
                   that
                   the
                
                 Emperour
                 M.
                 Aurelius
                 
                   would
                   think
                   himself
                   particularly
                   concerned
                
                 )
                 If
                 you
                 own
                 one
                 Supreme
                 God
                 ,
                 eternal
                 and
                 unbegotten
                 ,
                 and
                 all
                 other
                 things
                 to
                 be
                 made
                 up
                 of
                 matter
                 ,
                 and
                 the
                 Spirit
                 of
                 God
                 to
                 receive
                 different
                 names
                 as
                 it
                 passes
                 through
                 the
                 various
                 changes
                 of
                 matter
                 ;
                 then
                 these
                 several
                 kinds
                 of
                 matter
                 
                 will
                 make
                 up
                 one
                 body
                 ,
                 whereof
                 God
                 is
                 the
                 soul
                 ,
                 and
                 consequently
                 upon
                 the
                 general
                 conflagration
                 ,
                 
                   (
                   which
                   the
                
                 Stoicks
                 acknowledged
                 )
                 all
                 the
                 several
                 names
                 of
                 matter
                 will
                 be
                 lost
                 by
                 the
                 corruptions
                 of
                 the
                 kinds
                 ,
                 and
                 nothing
                 will
                 be
                 then
                 left
                 but
                 the
                 Divine
                 Spirit
                 ;
                 why
                 should
                 we
                 therefore
                 look
                 on
                 those
                 as
                 gods
                 ,
                 that
                 are
                 lyable
                 to
                 such
                 a
                 change
                 ?
                 
                   And
                   so
                   he
                   proceeds
                   to
                   argue
                   against
                   the
                   other
                
                 hypotheses
                 ,
                 
                   as
                   the
                
                 Egyptians
                 
                   and
                   others
                   ,
                   whereby
                   all
                   their
                
                 Deities
                 
                   were
                   reduced
                   to
                   the
                
                 principles
                 of
                 nature
                 
                   too
                   ,
                   from
                   the
                   same
                   principle
                   ,
                
                 viz.
                 that
                 because
                 these
                 things
                 were
                 made
                 and
                 corruptible
                 ,
                 
                 they
                 were
                 not
                 capable
                 of
                 receiving
                 divine
                 honour
                 from
                 us
                 .
                 
                   By
                   all
                   which
                   we
                   see
                   ,
                   that
                   the
                   fundamental
                   principle
                   which
                
                 Athenagoras
                 
                   went
                   upon
                   in
                   this
                   elaborate
                   discourse
                   of
                   his
                   to
                   one
                   of
                   the
                   Wisest
                
                 Emperours
                 Rome
                 
                   ever
                   had
                   ,
                   was
                   this
                   ,
                   that
                
                 nothing
                 but
                 the
                 eternal
                 God
                 ought
                 to
                 receive
                 Divine
                 Worship
                 from
                 men
                 ;
                 
                   whether
                   they
                   called
                   it
                
                 Soveraign
                 or
                 Relative
                 ,
                 
                   or
                   what
                   name
                   soever
                   they
                   gave
                   it
                   ;
                   nay
                   ,
                   although
                   they
                   did
                   acknowledge
                
                 one
                 supreme
                 God
                 ,
                 
                   yet
                   if
                   they
                   gave
                
                 divine
                 worship
                 
                   to
                   his
                
                 Creatures
                 ,
                 
                   as
                   the
                
                 Stoicks
                 
                   did
                   ,
                   the
                   Christians
                   thought
                   it
                   so
                   unlawful
                   ,
                   that
                   they
                   would
                   rather
                   die
                   than
                   comply
                   with
                   them
                   in
                   it
                   .
                   And
                   here
                   
                   I
                   appeal
                   again
                   to
                
                 T.
                 G
                 
                   's
                   conscience
                   (
                   for
                   since
                   he
                   hath
                   shewed
                   me
                   the
                   way
                   ,
                   I
                   hope
                   I
                   may
                   follow
                   him
                   in
                   it
                   )
                   whether
                   he
                   think
                   so
                
                 Wise
                 and
                 Vertuous
                 an
                 Emperour
                 as
                 Antoninus
                 
                   was
                   ,
                   would
                   not
                   have
                   preserved
                   the
                
                 Christians
                 
                   from
                   suffering
                   persecution
                   ,
                   (
                   as
                   they
                   did
                   very
                   smartly
                   in
                   his
                   days
                   )
                   if
                   they
                   would
                   have
                   declared
                   themselves
                   to
                   have
                   understood
                   the
                   principles
                   of
                   the
                
                 Roman
                 Religion
                 ,
                 
                   after
                   the
                
                 Emperours
                 
                   own
                   way
                
                 ,
                 viz.
                 by
                 believing
                 one
                 Supreme
                 God
                 ;
                 and
                 worshipping
                 the
                 several
                 parts
                 of
                 the
                 Universe
                 under
                 the
                 names
                 of
                 those
                 Deities
                 ,
                 that
                 were
                 commonly
                 received
                 :
                 
                   and
                   they
                   might
                   have
                   directed
                   this
                   worship
                   as
                   they
                   had
                   thought
                   fit
                   ,
                   and
                   have
                   disowned
                   all
                   the
                   ridiculous
                   and
                   prophane
                   stories
                   of
                   their
                
                 Poetical
                 Gods
                 ,
                 
                   as
                   the
                
                 Stoicks
                 
                   did
                   ;
                   and
                   what
                   principle
                   then
                   could
                   hinder
                   the
                   Christians
                   from
                   complying
                   with
                   the
                   Laws
                   but
                   this
                   ,
                   that
                   they
                   accounted
                   it
                
                 Idolatry
                 
                   to
                   give
                
                 divine
                 worship
                 
                   to
                   any
                   created
                   Being
                
                 ?
              
               
                 
                 From
                 Athenagoras
                 
                   I
                   proceed
                   to
                
                 Clemens
                 Alexandrinus
                 ,
                 
                   who
                   understood
                   the
                   principles
                   of
                   the
                
                 Heathen
                 Theology
                 
                   as
                   well
                   as
                   any
                   ;
                   and
                   exposes
                   all
                   their
                
                 Poetical
                 Fables
                 and
                 Greek
                 Mysteries
                 
                   with
                   as
                   much
                   advantage
                   as
                   any
                   Christian
                   Writer
                   ,
                   in
                   
                   his
                
                 Admonition
                 to
                 the
                 Greeks
                 .
                 
                   After
                   he
                   hath
                   sufficiently
                   derided
                   the
                
                 Poetical
                 Theology
                 
                   and
                   the
                
                 Vulgar
                 Idolatry
                 ,
                 
                   he
                   comes
                   to
                   the
                
                 Philosophers
                 
                   who
                   did
                   he
                   saith
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   make
                   an
                
                 Idol
                 of
                 matter
                 ,
                 
                   (
                   the
                
                 Images
                 
                   whereof
                   were
                   not
                   surely
                   the
                   representation
                   of
                   a
                   thing
                   not
                   existent
                   ,
                   as
                   a
                
                 Centaur
                 ,
                 or
                 Sphinx
                 ,
                 
                   and
                   yet
                   called
                   an
                
                 Idol
                 )
                 
                   and
                   after
                   reckoning
                   up
                
                 Thales
                 ,
                 Anaximenes
                 ,
                 Parmenides
                 ,
                 Hippasus
                 ,
                 Heraclitus
                 and
                 Empedocles
                 ,
                 
                   he
                   calls
                   them
                   all
                
                 Atheists
                 ,
                 because
                 with
                 a
                 foolish
                 kind
                 of
                 Wisdom
                 they
                 did
                 worship
                 Matter
                 ;
                 
                   and
                   scorning
                   to
                   worship
                   Wood
                   and
                   Stones
                   did
                
                 Deifie
                 the
                 Mother
                 
                   of
                   them
                   .
                   And
                   so
                   runs
                   out
                   ,
                   after
                   his
                   way
                   ,
                   into
                   a
                   discourse
                   about
                   the
                   several
                   Nations
                   that
                   despised
                
                 Images
                 
                   and
                   worshipped
                   the
                   several
                
                 parts
                 
                   of
                   the
                
                 Universe
                 
                   and
                   the
                   symbols
                   of
                   them
                   ,
                   as
                   the
                
                 Scythians
                 ,
                 Sarmatians
                 ,
                 Persians
                 and
                 Macedonians
                 ,
                 who
                 ,
                 
                   he
                   saith
                
                 ,
                 were
                 the
                 Philosophers
                 Masters
                 in
                 the
                 worship
                 of
                 these
                 inferiour
                 Elements
                 which
                 were
                 made
                 to
                 be
                 serviceable
                 to
                 men
                 .
                 
                   Then
                   he
                   reckons
                   up
                   other
                
                 Philosophers
                 
                   that
                   worshipped
                   the
                
                 Stars
                 ,
                 
                   as
                   animated
                   beings
                   ;
                   others
                   ,
                   the
                
                 Planets
                 
                   and
                   the
                
                 World
                 ,
                 
                   and
                   the
                
                 Stoicks
                 
                   who
                   said
                
                 ,
                 God
                 passed
                 through
                 the
                 meanest
                 parts
                 of
                 matter
                 :
                 
                   yet
                   after
                   all
                   this
                   ,
                   he
                   confesseth
                   ,
                
                 
                 that
                 there
                 is
                 a
                 certain
                 divine
                 influence
                 distilled
                 upon
                 all
                 men
                 ,
                 
                 especially
                 on
                 those
                 who
                 apply
                 themselves
                 to
                 learning
                 ;
                 by
                 vertue
                 of
                 which
                 they
                 are
                 forced
                 to
                 acknowledge
                 one
                 God
                 ,
                 incorruptible
                 and
                 unbegotten
                 ;
                 who
                 is
                 the
                 only
                 true
                 Being
                 ,
                 and
                 abides
                 for
                 ever
                 above
                 the
                 highest
                 Heavens
                 ,
                 from
                 whence
                 he
                 beholds
                 all
                 the
                 things
                 that
                 are
                 done
                 in
                 Heaven
                 and
                 Earth
                 :
                 who
                 ,
                 according
                 to
                 Euripides
                 sees
                 all
                 things
                 without
                 being
                 visible
                 himself
                 .
                 
                   And
                   for
                   the
                   proof
                   of
                   this
                   ,
                   he
                   brings
                   the
                
                 Testimonies
                 of
                 Plato
                 ,
                 Antisthenes
                 and
                 Xenophon
                 ,
                 
                   who
                   all
                   acknowledge
                
                 Gods
                 incomparable
                 excellency
                 ,
                 
                 
                   as
                   well
                   as
                
                 unity
                 ;
                 
                   and
                   then
                   adds
                   the
                
                 Testimonies
                 of
                 Cleanthes
                 ,
                 
                   and
                   the
                
                 Pythagoreans
                 ;
                 
                   and
                   not
                   contented
                   with
                   the
                
                 Philosophers
                 
                   he
                   heaps
                   the
                   testimonies
                   of
                   the
                
                 Poets
                 
                   to
                   the
                   same
                   purpose
                   ,
                   as
                
                 Aratus
                 ,
                 Hesiod
                 ,
                 Orpheus
                 ,
                 Sophocles
                 ,
                 Menander
                 ,
                 Homer
                 and
                 Euripides
                 ,
                 
                   In
                   the
                   fifth
                
                 Book
                 
                   of
                   his
                
                 Miscellanies
                 
                   (
                   for
                   so
                   his
                
                 Stromata
                 
                   truely
                   are
                   )
                   he
                   falls
                   upon
                   this
                   subject
                   again
                
                 ;
                 
                 
                   and
                   then
                   saith
                   to
                   the
                   same
                   purpose
                   ,
                
                 that
                 there
                 is
                 a
                 natural
                 knowledge
                 of
                 one
                 omnipotent
                 God
                 ,
                 
                 among
                 all
                 considering
                 men
                 :
                 
                 
                   he
                   grants
                   ,
                   the
                
                 Stoicks
                 
                   opinion
                   about
                
                 God
                 
                   to
                   be
                   agreeable
                   to
                   the
                
                 Scriptures
                 ;
                 
                   and
                   shews
                   ,
                   that
                
                 Thales
                 confessed
                 Gods
                 eternity
                 and
                 omnisciency
                 ;
                 
                 that
                 Epicharmus
                 attributed
                 omnipotency
                 
                   to
                   him
                   ;
                   and
                
                 Homer
                 the
                 creation
                 
                   of
                   the
                
                 world
                 ,
                 
                   which
                   he
                   described
                   in
                   the
                
                 shield
                 of
                 Achilles
                 ;
                 
                 
                   and
                   then
                   makes
                   this
                   observation
                   (
                   as
                   though
                   it
                   were
                   purposely
                   intended
                   for
                
                 T.
                 G.
                 )
                 he
                 that
                 is
                 called
                 both
                 in
                 Verse
                 and
                 Prose
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Iupiter
                 ,
                 
                 carries
                 our
                 apprehension
                 to
                 God
                 ,
                 
                   (
                   not
                   to
                   the
                
                 Arch
                 Devil
                 as
                 T.
                 G.
                 
                   saith
                   )
                   and
                
                 therefore
                 he
                 is
                 said
                 to
                 be
                 all
                 things
                 ,
                 and
                 to
                 know
                 all
                 things
                 ,
                 and
                 to
                 give
                 and
                 take
                 away
                 all
                 things
                 ,
                 and
                 to
                 be
                 King
                 over
                 all
                 :
                 that
                 Pindar
                 the
                 Baeotian
                 
                   being
                   a
                
                 Pythagorean
                 ,
                 said
                 ,
                 there
                 was
                 one
                 maker
                 of
                 all
                 things
                 whom
                 he
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 Wise
                 Artificer
                 ,
                 
                   and
                   then
                   he
                   repeats
                   several
                   of
                   the
                
                 Testimonies
                 
                   which
                   he
                   had
                   produced
                   before
                
                 ;
                 
                 
                   to
                   which
                   he
                   adds
                   that
                   of
                
                 Xenophanes
                 Colophonius
                 
                   proving
                   God
                   to
                   be
                   one
                   and
                   incorporeal
                   ;
                   and
                   of
                
                 Cleanthes
                 ,
                 
                   reproving
                   the
                   opinion
                   of
                   the
                   vulgar
                   about
                   the
                
                 Deity
                 ;
                 
                   and
                   of
                
                 Euphorion
                 ,
                 
                 and
                 Aeschilus
                 about
                 Iupiter
                 ,
                 
                   which
                   for
                
                 T.
                 G
                 
                   's
                   better
                   information
                   I
                   shall
                   set
                   down
                   ,
                
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 Iupiter
                 is
                 aether
                 and
                 Earth
                 and
                 Heaven
                 and
                 all
                 things
                 ,
                 and
                 if
                 there
                 be
                 any
                 thing
                 
                 above
                 all
                 ,
                 Jupiter
                 is
                 it
                 ;
                 and
                 Clemens
                 
                   is
                   so
                   far
                   from
                   thinking
                   this
                   an
                   improper
                   speech
                   ,
                   that
                   he
                   saith
                   it
                   was
                   spoken
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 with
                 a
                 great
                 deal
                 of
                 decency
                 and
                 gravity
                 concerning
                 God.
                 
                   By
                   this
                   it
                   appears
                   ,
                   that
                   they
                   who
                   boast
                   so
                   much
                   of
                   the
                
                 Fathers
                 ,
                 
                   are
                   not
                   over
                   conversant
                   with
                   them
                   :
                   but
                
                 Father
                 Bellarmine
                 ,
                 or
                 Father
                 Coccius
                 ,
                 
                   serves
                   them
                   ,
                   for
                   a
                   whole
                
                 Iury
                 
                   of
                   them
                   .
                   But
                   I
                   commend
                
                 T.
                 G.
                 
                   for
                   his
                   modesty
                   ,
                   for
                   when
                   he
                   had
                   said
                   ,
                   this
                   was
                   the
                   sense
                   of
                   the
                
                 Fathers
                 ,
                 
                   he
                   produces
                   no
                   more
                   but
                   good
                
                 Father
                 Origen
                 ;
                 
                   and
                   he
                   is
                   so
                   kind
                   hearted
                   to
                   him
                   ,
                   that
                   though
                   I
                   believe
                   he
                   hath
                   heard
                   how
                   he
                   hath
                   been
                   condemned
                   for
                   a
                   Heretick
                   ,
                   yet
                   he
                   with
                   great
                   judgement
                   supposes
                   ,
                   that
                   what
                   he
                   said
                   was
                   the
                   common
                   sense
                   of
                   the
                
                 Fathers
                 .
                 
                   But
                   besides
                   this
                
                 ,
                 
                 Clemens
                 
                   quotes
                   a
                   saying
                   of
                
                 Heraclitus
                 
                   approved
                   by
                
                 Plato
                 ,
                 
                   wherein
                   the
                   only
                
                 Wise
                 Being
                 
                   is
                   called
                   by
                   the
                   name
                   of
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   or
                
                 Iove
                 .
                 
                   And
                   to
                   shew
                   that
                   one
                   Supreme
                   Being
                   was
                   received
                   among
                   the
                   Greeks
                   ,
                   he
                   cites
                   farther
                   an
                   express
                   testimony
                   of
                
                 Timaeus
                 Locrus
                 ,
                 
                   wherein
                   he
                   saith
                   ,
                   there
                
                 is
                 one
                 unbegotten
                 principle
                 of
                 all
                 things
                 ;
                 for
                 if
                 it
                 were
                 begotten
                 it
                 were
                 no
                 first
                 principle
                 ,
                 but
                 that
                 out
                 of
                 which
                 it
                 were
                 begotten
                 would
                 be
                 that
                 principle
                 :
                 
                 which
                 Clemens
                 
                   parallels
                   with
                   that
                   saying
                   of
                
                 Scripture
                 ,
                 Hear
                 ,
                 O
                 Israel
                 ,
                 the
                 Lord
                 thy
                 God
                 is
                 one
                 God
                 ,
                 and
                 him
                 only
                 shalt
                 thou
                 serve
                 .
                 
                   I
                   omit
                   the
                   testimonies
                   of
                
                 Authors
                 
                   cited
                   before
                   ,
                   but
                   to
                   them
                   he
                   adds
                
                 Diphilus
                 the
                 Comaedian
                 ,
                 
                   who
                   was
                   a
                   little
                   younger
                   than
                
                 Menander
                 ,
                 
                   and
                   lived
                   in
                   the
                   time
                   of
                   the
                   first
                
                 Ptolemy
                 ;
                 
                   who
                   speaks
                   plainly
                   concerning
                   the
                
                 omniscience
                 ,
                 providence
                 and
                 justice
                 of
                 God
                 
                   in
                   the
                   verses
                   cited
                   out
                   of
                   him
                   ;
                   and
                   calls
                
                 God
                 the
                 Lord
                 of
                 all
                 ,
                 whose
                 very
                 name
                 is
                 dreadful
                 :
                 
                   and
                   whose
                   words
                   afterwards
                   are
                   so
                   full
                   of
                
                 Emphasis
                 ,
                 
                   that
                   I
                   cannot
                   forbear
                   setting
                   them
                   down
                   ;
                   (
                   although
                   I
                   beg
                   pardon
                   for
                   mixing
                   so
                   much
                   of
                   a
                   foreign
                   language
                   in
                   an
                   English
                   discourse
                   )
                   he
                   bids
                   those
                   men
                   look
                   to
                   it
                   ,
                   who
                   presume
                   upon
                
                 Gods
                 patience
                 
                   because
                   he
                   doth
                   not
                   at
                   present
                   punish
                   them
                   .
                
                 
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     ,
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                
                 Look
                 to
                 it
                 ,
                 you
                 that
                 think
                 there
                 is
                 no
                 God.
                 There
                 is
                 ,
                 there
                 is
                 ;
                 if
                 any
                 man
                 do
                 ill
                 ,
                 Let
                 him
                 think
                 time
                 is
                 gain
                 ;
                 For
                 certainly
                 ,
                 Suffer
                 he
                 shall
                 for
                 what
                 he
                 hath
                 done
                 
                 amiss
                 .
                 
                   But
                   withal
                   he
                   quotes
                   a
                   saying
                   of
                
                 Xenocrates
                 Chalcedonius
                 ,
                 
                   wherein
                   he
                   calls
                
                 God
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 Supreme
                 Iove
                 ,
                 
                   and
                   another
                   of
                
                 Archilochus
                 Parius
                 
                   a
                   very
                   ancient
                   Poet
                
                 ,
                 
                 
                   (
                   in
                   the
                
                 23
                 Olympiad
                 
                   saith
                   S.
                
                 Cyril
                 of
                 Alexandria
                 )
                 
                   wherein
                   he
                   begins
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 O
                 Iove
                 ,
                 
                 thy
                 Power
                 is
                 in
                 Heaven
                 ,
                 and
                 thou
                 seest
                 all
                 that
                 is
                 done
                 there
                 ,
                 whether
                 good
                 or
                 evil
                 ;
                 and
                 Menander
                 saith
                 ,
                 that
                 God
                 is
                 in
                 all
                 things
                 good
                 :
                 and
                 Aeschylus
                 
                   celebrates
                   the
                   mighty
                   power
                   of
                   God
                   to
                   this
                   purpose
                   .
                
                 
                 Think
                 not
                 that
                 God
                 is
                 like
                 to
                 what
                 thou
                 seest
                 ;
                 Thou
                 knowest
                 him
                 not
                 ,
                 for
                 he
                 is
                 like
                 to
                 that
                 which
                 cannot
                 be
                 touched
                 or
                 seen
                 .
                 He
                 makes
                 the
                 mountains
                 tremble
                 ,
                 and
                 the
                 Sea
                 to
                 rage
                 ,
                 when
                 his
                 commanding
                 eye
                 doth
                 on
                 them
                 look
                 ,
                 For
                 the
                 great
                 God
                 can
                 do
                 what
                 he
                 thinks
                 fit
                 :
                 But
                 Diphilus
                 
                   saith
                   yet
                   farther
                
                 ,
                 Honour
                 him
                 alone
                 that
                 is
                 the
                 Father
                 of
                 all
                 good
                 things
                 .
                 
                   From
                   all
                   which
                
                 Clemens
                 concludes
                 ,
                 
                 that
                 the
                 East
                 and
                 West
                 ,
                 the
                 North
                 and
                 South
                 have
                 one
                 and
                 the
                 same
                 anticipation
                 concerning
                 the
                 Government
                 of
                 one
                 Supreme
                 Disposer
                 of
                 things
                 ;
                 
                 because
                 the
                 knowledge
                 of
                 his
                 most
                 common
                 operations
                 have
                 equally
                 reached
                 to
                 all
                 ;
                 but
                 especially
                 to
                 the
                 inquisitive
                 Philosophers
                 of
                 Greece
                 ,
                 who
                 have
                 attributed
                 a
                 wise
                 Providence
                 to
                 the
                 invisible
                 ,
                 
                 and
                 only
                 ,
                 and
                 most
                 powerful
                 ,
                 and
                 most
                 skilful
                 contriver
                 of
                 all
                 things
                 .
              
               
                 
                   Although
                   these
                   things
                   might
                   be
                   sufficient
                   to
                   convince
                   a
                   modest
                   man
                   ,
                
                 
                 
                   that
                   the
                
                 Gentiles
                 
                   who
                   were
                   charged
                   with
                
                 Idolatry
                 
                   by
                   the
                
                 Primitive
                 Fathers
                 ,
                 
                   did
                   agree
                   in
                   the
                
                 acknowledgement
                 
                   of
                   one
                
                 Supreme
                 Deity
                 ,
                 
                   and
                   were
                   so
                   thought
                   to
                   do
                   ,
                   by
                   those
                   who
                   managed
                   that
                   charge
                   against
                   them
                   ;
                   yet
                   I
                   shall
                   proceed
                   from
                
                 Clemens
                 to
                 Origen
                 
                   his
                   disciple
                   :
                   and
                   see
                   if
                   the
                   state
                   of
                   the
                
                 Controversie
                 
                   were
                   altered
                   in
                   his
                   time
                   .
                   The
                   dispute
                   between
                
                 Celsus
                 
                   and
                   him
                   did
                   not
                   at
                   all
                   depend
                   on
                   this
                   ,
                
                 whether
                 there
                 were
                 one
                 Supreme
                 God
                 or
                 no
                 ,
                 or
                 whether
                 Soveraign
                 worship
                 did
                 belong
                 to
                 him
                 ;
                 for
                 Celsus
                 
                   freely
                   acknowledged
                   both
                   these
                   .
                   I
                   know
                
                 Origen
                 
                   several
                   times
                   charges
                   him
                   with
                   being
                   an
                
                 Epicurean
                 ,
                 
                   but
                   whatever
                   his
                   private
                   opinion
                   was
                   ,
                   he
                   owns
                   none
                   of
                   the
                
                 Epicurean
                 
                   principles
                   about
                   Religion
                   in
                   his
                   Book
                   against
                   the
                
                 Christians
                 ,
                 
                   wherein
                   he
                   declares
                   himself
                   to
                   be
                   both
                   for
                
                 God
                 and
                 Providence
                 .
                 
                   He
                   calls
                   God
                   the
                
                 universael
                 Reason
                 ,
                 he
                 acknowledges
                 him
                 to
                 be
                 the
                 maker
                 of
                 all
                 immortal
                 beings
                 ,
                 and
                 that
                 all
                 things
                 are
                 from
                 him
                 ,
                 
                 
                   and
                   saith
                
                 ,
                 that
                 God
                 is
                 common
                 to
                 all
                 ,
                 good
                 ,
                 and
                 standing
                 
                 in
                 need
                 of
                 nothing
                 ,
                 and
                 without
                 envy
                 :
                 
                   nay
                   he
                   calls
                   him
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 great
                 God
                 :
                 
                 
                   and
                   saith
                
                 ,
                 that
                 men
                 ought
                 to
                 undergo
                 any
                 torments
                 rather
                 than
                 to
                 think
                 or
                 speak
                 any
                 thing
                 unworthy
                 of
                 him
                 ,
                 
                 
                 that
                 he
                 is
                 at
                 no
                 time
                 to
                 be
                 forsaken
                 by
                 us
                 ,
                 neither
                 night
                 nor
                 day
                 ,
                 in
                 publick
                 or
                 private
                 ,
                 in
                 our
                 thoughts
                 or
                 actions
                 ;
                 but
                 our
                 soul
                 ought
                 always
                 to
                 be
                 intent
                 upon
                 him
                 .
                 
                   Thus
                   far
                
                 Celsus
                 
                   seems
                   a
                   good
                   Christian
                   ;
                   what
                   is
                   the
                   matter
                   then
                   between
                
                 Origen
                 
                   and
                   him
                   ,
                   that
                   they
                   could
                   not
                   agree
                   about
                   Divine
                   Worship
                   ,
                   since
                
                 Celsus
                 
                   doth
                   acknowledge
                   the
                   supreme
                   excellency
                   of
                   God
                   ,
                   and
                   consequently
                   that
                
                 Soveraign
                 Worship
                 
                   is
                   only
                   due
                   to
                   him
                   ?
                   Why
                   ,
                   the
                   dispute
                   lay
                   in
                   this
                   point
                   ,
                
                 Celsus
                 
                   contended
                   with
                   great
                   vehemency
                
                 ,
                 that
                 since
                 God
                 made
                 use
                 of
                 inferiour
                 spirits
                 to
                 govern
                 the
                 World
                 ,
                 that
                 those
                 ought
                 to
                 have
                 divine
                 honours
                 given
                 to
                 them
                 ,
                 according
                 to
                 the
                 customs
                 of
                 their
                 several
                 Countries
                 ;
                 that
                 this
                 tended
                 more
                 to
                 the
                 honour
                 of
                 the
                 supreme
                 Deity
                 :
                 for
                 that
                 devotion
                 ,
                 
                 
                   saith
                   he
                
                 ,
                 is
                 more
                 perfect
                 which
                 passeth
                 through
                 all
                 to
                 him
                 ;
                 that
                 it
                 was
                 not
                 to
                 be
                 conceived
                 that
                 God
                 should
                 envy
                 the
                 honour
                 of
                 his
                 own
                 Ministers
                 ;
                 but
                 we
                 ought
                 rather
                 to
                 suppose
                 that
                 the
                 Great
                 God
                 is
                 better
                 pleased
                 with
                 it
                 .
                 
                 
                   So
                   that
                   all
                   that
                
                 Celsus
                 
                   pleaded
                   for
                   ,
                   was
                   either
                   
                   an
                   inferiour
                
                 service
                 
                   of
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   or
                   at
                   the
                   utmost
                   but
                   a
                
                 Relative
                 Latria
                 ,
                 a
                 divine
                 worship
                 which
                 was
                 to
                 fall
                 after
                 an
                 inferiour
                 manner
                 upon
                 the
                 lower
                 Gods
                 ,
                 but
                 to
                 be
                 finally
                 terminated
                 upon
                 the
                 supreme
                 .
                 
                   To
                   this
                
                 Origen
                 
                   answers
                   two
                   ways
                
                 .
                 1.
                 
                 
                   By
                   shewing
                   that
                   these
                   inferiour
                
                 Deities
                 
                   were
                   not
                   good
                
                 Angels
                 ,
                 but
                 Daemons
                 ,
                 i.
                 e.
                 evil
                 Spirits
                 ;
                 
                   which
                   he
                   proves
                   many
                   ways
                   ,
                   but
                   chiefly
                   by
                   this
                   ,
                
                 that
                 they
                 seemed
                 so
                 covetous
                 of
                 divine
                 worship
                 from
                 men
                 .
                 2.
                 
                 
                   By
                   insisting
                   on
                   this
                   as
                   the
                   fundamental
                   principle
                   of
                   worship
                   in
                   the
                   Christian
                   Religion
                   ,
                
                 that
                 divine
                 worship
                 is
                 to
                 be
                 given
                 only
                 to
                 God
                 himself
                 ;
                 and
                 to
                 his
                 Son
                 Christ
                 Iesus
                 .
                 
                   This
                   he
                   inculcates
                   upon
                   all
                   occasions
                   ;
                   this
                   he
                   lays
                   down
                   in
                   the
                   beginning
                   of
                   his
                   Book
                   ,
                
                 that
                 God
                 alone
                 is
                 to
                 be
                 worshipped
                 ,
                 all
                 other
                 things
                 whether
                 they
                 have
                 beings
                 or
                 have
                 not
                 ,
                 are
                 to
                 be
                 passed
                 by
                 ,
                 
                 and
                 although
                 some
                 of
                 them
                 may
                 deserve
                 honour
                 ,
                 yet
                 none
                 of
                 them
                 do
                 worship
                 or
                 adoration
                 :
                 
                   and
                   elsewhere
                
                 ,
                 
                 that
                 only
                 the
                 Maker
                 of
                 all
                 things
                 ought
                 to
                 be
                 worshipped
                 ,
                 admired
                 and
                 adored
                 by
                 us
                 ,
                 that
                 neither
                 the
                 work
                 of
                 mens
                 hands
                 ,
                 nor
                 those
                 assumed
                 to
                 the
                 honour
                 of
                 Gods
                 can
                 be
                 decently
                 worshipped
                 by
                 us
                 ,
                 either
                 without
                 the
                 Supreme
                 God
                 ,
                 ●r
                 together
                 with
                 him
                 :
                 
                   where
                   the
                
                 Latine
                 
                 Interpreter
                 
                   hath
                   apparently
                   shuffled
                   ,
                   rendring
                   that
                   place
                   only
                   thus
                   ,
                
                 nihilque
                 praeter
                 eum
                 aut
                 pari
                 honore
                 cum
                 eo
                 ;
                 
                   as
                   though
                   all
                   that
                
                 Origen
                 
                   condemned
                   were
                   only
                   giving
                   equal
                   divine
                   worship
                   to
                   other
                   things
                   besides
                   God.
                   Whereas
                
                 Celsus
                 
                   never
                   pleaded
                   for
                   that
                   ,
                   but
                   that
                   men
                   should
                   give
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 i.
                 e.
                 
                   in
                   the
                   very
                   terms
                   of
                   the
                
                 Council
                 of
                 Trent
                 ,
                 
                 due
                 veneration
                 :
                 
                   To
                   which
                
                 Origen
                 answers
                 ,
                 we
                 desire
                 only
                 to
                 be
                 followers
                 of
                 Christ
                 who
                 hath
                 said
                 ,
                 Thou
                 shalt
                 worship
                 the
                 Lord
                 thy
                 God
                 ,
                 and
                 him
                 only
                 shalt
                 thou
                 serve
                 .
                 It
                 is
                 true
                 ,
                 
                 
                   saith
                   he
                
                 ,
                 several
                 Nations
                 have
                 avoided
                 the
                 worship
                 of
                 Images
                 ,
                 some
                 for
                 one
                 reason
                 and
                 some
                 for
                 another
                 ;
                 but
                 the
                 Christians
                 and
                 Iews
                 do
                 it
                 because
                 of
                 that
                 Law
                 ,
                 Thou
                 shalt
                 fear
                 the
                 Lord
                 thy
                 God
                 and
                 him
                 only
                 shalt
                 thou
                 serve
                 ,
                 
                 and
                 several
                 places
                 to
                 the
                 same
                 purpose
                 ,
                 so
                 that
                 we
                 ought
                 rather
                 to
                 die
                 than
                 to
                 defile
                 our selves
                 with
                 these
                 impieties
                 .
                 And
                 they
                 who
                 did
                 forbear
                 Images
                 ,
                 did
                 worship
                 the
                 Sun
                 or
                 Gods
                 Creatures
                 which
                 we
                 are
                 forbidden
                 to
                 do
                 .
                 
                   This
                   he
                   so
                   frequently
                   insists
                   upon
                   throughout
                   his
                   Books
                   ,
                   that
                   it
                   would
                   be
                   to
                   no
                   purpose
                   to
                   bring
                   all
                   the
                   places
                   ;
                   these
                   being
                   sufficient
                   to
                   shew
                   that
                   the
                   state
                   of
                   the
                
                 Controversie
                 abou●
                 Idolatry
                 ,
                 
                   did
                   not
                   depend
                   upon
                   their
                   giving
                
                 
                 soveraign
                 worship
                 
                   to
                   any
                   thing
                   besides
                   God
                   ,
                   but
                   any
                
                 divine
                 worship
                 
                   although
                   they
                   did
                   acknowledge
                   the
                
                 Supreme
                 God.
                 As
                 Origen
                 
                   himself
                   doth
                   very
                   often
                   declare
                
                 ,
                 that
                 the
                 Heathens
                 did
                 .
                 S.
                 Paul
                 ,
                 
                   he
                   saith
                
                 ,
                 
                 spake
                 truly
                 of
                 some
                 of
                 the
                 Wise-men
                 of
                 Greece
                 ,
                 that
                 they
                 knew
                 God
                 ,
                 and
                 that
                 God
                 was
                 manifested
                 to
                 them
                 ;
                 
                   and
                   elsewhere
                
                 ,
                 
                 we
                 testifie
                 truly
                 concerning
                 them
                 that
                 they
                 knew
                 God
                 ;
                 but
                 their
                 fault
                 was
                 ,
                 that
                 after
                 their
                 grave
                 disputations
                 they
                 worshipped
                 Idols
                 and
                 Daemons
                 as
                 the
                 rest
                 did
                 .
                 We
                 cannot
                 but
                 assent
                 ,
                 
                   saith
                   he
                
                 ,
                 to
                 what
                 Plato
                 hath
                 said
                 concerning
                 the
                 chief
                 Good
                 ;
                 
                 for
                 God
                 hath
                 manifested
                 this
                 to
                 them
                 and
                 whatever
                 else
                 they
                 have
                 said
                 well
                 :
                 
                 but
                 therefore
                 they
                 deserved
                 punishment
                 ,
                 because
                 when
                 they
                 had
                 a
                 right
                 apprehension
                 of
                 God
                 ,
                 they
                 did
                 not
                 give
                 him
                 the
                 worship
                 which
                 was
                 worthy
                 of
                 him
                 :
                 
                   and
                   he
                   quotes
                   a
                   little
                   after
                
                 Plato
                 
                   's
                   epistle
                   to
                
                 Hermias
                 and
                 Coriscus
                 ,
                 
                 
                   wherein
                   he
                   appeals
                   to
                
                 God
                 as
                 the
                 Lord
                 of
                 all
                 things
                 :
                 
                   and
                   several
                   other
                   passages
                   ,
                   wherein
                   his
                
                 Government
                 ,
                 and
                 Power
                 ,
                 and
                 Iustice
                 ,
                 and
                 Excellency
                 
                   are
                   truly
                   set
                   forth
                
                 :
                 
                 
                   and
                   after
                   several
                   other
                   passages
                   of
                
                 Plato
                 and
                 Celsus
                 
                   about
                   the
                   ways
                   of
                
                 knowing
                 God
                 ,
                 
                 
                   which
                   he
                   allows
                   ,
                   he
                   concludes
                   with
                   this
                   ,
                
                 that
                 God
                 is
                 so
                 great
                 a
                 lover
                 of
                 mankind
                 that
                 
                 
                 he
                 made
                 known
                 his
                 Truth
                 and
                 the
                 knowledge
                 of
                 himself
                 not
                 only
                 to
                 his
                 own
                 people
                 ,
                 but
                 to
                 those
                 who
                 were
                 strangers
                 to
                 the
                 sincere
                 worship
                 and
                 service
                 of
                 him
                 .
                 
                   Judge
                   now
                   Reader
                   ,
                   whether
                
                 Origen
                 himself
                 ,
                 T.
                 G.
                 's
                 single
                 witness
                 ,
                 
                   doth
                   make
                   the
                
                 Supreme
                 God
                 
                   of
                   the
                
                 Heathens
                 an
                 Arch-Devil
                 ;
                 
                   and
                   what
                   reason
                   he
                   had
                   upon
                   so
                   slender
                   a
                
                 Testimony
                 
                   to
                   cry
                   out
                
                 ,
                 The
                 Fathers
                 ,
                 the
                 Fathers
                 ?
              
               
                 
                   But
                   I
                   have
                   not
                   yet
                   done
                   with
                   him
                   ;
                   for
                   if
                   we
                   come
                   down
                   lower
                   into
                   the
                   times
                   of
                   the
                
                 Christian
                 Church
                 
                   when
                   this
                
                 controversie
                 of
                 Idolatry
                 
                   was
                   again
                   revived
                   in
                   the
                   days
                   of
                
                 Iulian
                 the
                 Apostate
                 ,
                 
                 
                   we
                   shall
                   find
                   the
                   very
                   same
                   acknowledgements
                   made
                   by
                   the
                   most
                   learned
                   and
                   judicious
                
                 Fathers
                 
                   of
                   the
                
                 Christian
                 Church
                 S.
                 Cyril
                 of
                 Alexandria
                 
                   who
                   undertook
                   to
                   answer
                   the
                   three
                
                 Books
                 of
                 Iulian
                 agains●
                 Christianity
                 ,
                 
                 saith
                 ,
                 that
                 the
                 Greeks
                 di●
                 speak
                 admirable
                 things
                 concerning
                 God
                 and
                 that
                 they
                 did
                 exceed
                 themselves
                 in
                 those
                 discourses
                 ;
                 and
                 that
                 they
                 could
                 not
                 have
                 attained
                 to
                 such
                 a
                 knowledge
                 of
                 God
                 without
                 some
                 particular
                 manifestation
                 of
                 himself
                 unto
                 them
                 .
                 
                   And
                   afterwards
                   h●
                   produces
                   the
                
                 Testimonies
                 of
                 Orpheus
                 ,
                 and
                 Homer
                 ,
                 and
                 Sophocles
                 
                   concerning
                   him
                
                 
                 Thales
                 ,
                 
                   he
                   saith
                
                 ,
                 made
                 God
                 the
                 Soul
                 of
                 the
                 World
                 ;
                 
                 Democritus
                 ,
                 an
                 active
                 mind
                 within
                 a
                 sphere
                 of
                 fire
                 ;
                 Aristotle
                 ,
                 a
                 separate
                 form
                 resting
                 upon
                 the
                 sphere
                 of
                 the
                 World
                 ;
                 the
                 Stoicks
                 ,
                 an
                 active
                 fire
                 passing
                 through
                 the
                 parts
                 of
                 the
                 world
                 .
                 
                   Of
                   these
                   things
                   ,
                   he
                   saith
                   ,
                
                 Plutarch
                 and
                 Porphyrius
                 
                   speak
                   ,
                   but
                   above
                   all
                   he
                   commends
                   what
                
                 Pythagoras
                 and
                 Plato
                 and
                 Hermes
                 
                   have
                   said
                   of
                   God
                
                 :
                 
                 
                   with
                   several
                   of
                   the
                
                 Testimonies
                 
                   before
                   mentioned
                   ;
                   some
                   of
                   which
                   are
                   repeated
                   by
                
                 Theodoret
                 
                   to
                   the
                   same
                   purpose
                
                 .
                 
                 
                   But
                   these
                   things
                   will
                   be
                   made
                   more
                   clear
                   by
                   considering
                   the
                
                 state
                 
                   of
                   the
                
                 Controversie
                 between
                 Iulian
                 
                   and
                   S.
                
                 Cyrill
                 about
                 Idolatry
                 .
                 
                 Iulian
                 confesseth
                 ,
                 that
                 there
                 is
                 a
                 natural
                 knowledge
                 of
                 God
                 in
                 the
                 minds
                 of
                 men
                 ,
                 from
                 whence
                 comes
                 that
                 common
                 inclination
                 of
                 all
                 mankind
                 towards
                 a
                 Deity
                 ;
                 and
                 that
                 supposition
                 among
                 all
                 men
                 ,
                 that
                 he
                 who
                 is
                 the
                 King
                 over
                 all
                 hath
                 his
                 Throne
                 in
                 Heaven
                 :
                 He
                 acknowledgeth
                 with
                 Plato
                 ,
                 
                 that
                 God
                 is
                 the
                 maker
                 of
                 all
                 things
                 ,
                 that
                 he
                 is
                 the
                 Father
                 of
                 the
                 Gods
                 too
                 ;
                 
                   (
                   and
                   S.
                
                 Cyril
                 
                   never
                   quarrels
                   with
                   him
                   for
                   giving
                   the
                   title
                   of
                
                 Gods
                 
                   to
                   those
                
                 Superiour
                 and
                 Intelligent
                 Beings
                 :
                 
                   for
                   ,
                   saith
                   he
                
                 ,
                 
                 we
                 grant
                 that
                 there
                 are
                 some
                 in
                 Heaven
                 that
                 are
                 called
                 both
                 Gods
                 and
                 Lords
                 ;
                 nay
                 men
                 are
                 called
                 Gods
                 in
                 
                 Scripture
                 )
                 
                   Of
                   these
                
                 Gods
                 '
                 
                   according
                   to
                
                 Plato
                 ,
                 
                 Iulian
                 saith
                 ,
                 some
                 are
                 visible
                 ,
                 as
                 the
                 Sun
                 ,
                 and
                 Moon
                 ,
                 and
                 Stars
                 ,
                 and
                 the
                 Heavens
                 ,
                 but
                 these
                 are
                 only
                 images
                 of
                 the
                 invisible
                 ,
                 and
                 therefore
                 Plato
                 calls
                 these
                 later
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 being
                 invisible
                 Deities
                 represented
                 by
                 visible
                 :
                 but
                 one
                 God
                 is
                 the
                 Maker
                 of
                 them
                 all
                 .
                 But
                 Iulian
                 
                   utterly
                   rejected
                   the
                
                 Poetical
                 Fables
                 
                   concerning
                   the
                
                 Gods
                 ,
                 
                   and
                   that
                   for
                
                 T.
                 G
                 
                   's
                   reason
                
                 ,
                 
                 because
                 the
                 Poets
                 took
                 the
                 liberty
                 to
                 feign
                 and
                 say
                 any
                 thing
                 ;
                 
                   nay
                   he
                   calls
                   them
                
                 incredible
                 and
                 monstrous
                 Fables
                 ;
                 
                   and
                   this
                   was
                   the
                
                 Scheme
                 
                   of
                   his
                
                 Theology
                 ,
                 
                 That
                 there
                 was
                 one
                 Supreme
                 God
                 the
                 common
                 Father
                 and
                 Lord
                 over
                 all
                 ,
                 who
                 had
                 distributed
                 the
                 several
                 Nations
                 and
                 Cities
                 of
                 the
                 World
                 to
                 particular
                 Gods
                 as
                 Governours
                 over
                 them
                 :
                 but
                 although
                 all
                 perfections
                 were
                 in
                 the
                 Supreme
                 God
                 ,
                 yet
                 they
                 were
                 scattered
                 and
                 divided
                 among
                 the
                 inferiour
                 Deities
                 :
                 and
                 so
                 Mars
                 had
                 the
                 care
                 of
                 Wars
                 ,
                 and
                 Minerva
                 of
                 Counsels
                 ,
                 and
                 Mercury
                 of
                 things
                 that
                 required
                 cunning
                 more
                 than
                 courage
                 :
                 and
                 every
                 particular
                 Nation
                 followed
                 the
                 humour
                 of
                 the
                 Gods
                 that
                 were
                 set
                 over
                 them
                 ;
                 
                   as
                   he
                   goes
                   about
                   to
                   prove
                
                 by
                 the
                 different
                 tempers
                 of
                 Nations
                 .
                 
                   To
                   which
                
                 Cyril
                 answers
                 .
                 That
                 great
                 
                 Princes
                 do
                 choose
                 some
                 of
                 the
                 Wisest
                 
                 of
                 their
                 Subjects
                 to
                 be
                 Governours
                 of
                 Provinces
                 ,
                 but
                 they
                 who
                 are
                 so
                 imployed
                 do
                 not
                 Govern
                 them
                 by
                 their
                 own
                 Laws
                 ,
                 but
                 by
                 their
                 Princes
                 ,
                 and
                 on
                 all
                 occasions
                 set
                 forth
                 their
                 greatness
                 ,
                 and
                 pay
                 all
                 duties
                 to
                 them
                 ;
                 but
                 these
                 Deities
                 assume
                 those
                 honours
                 to
                 themselves
                 which
                 are
                 due
                 only
                 to
                 God
                 ;
                 and
                 by
                 bringing
                 in
                 Images
                 into
                 Temples
                 of
                 several
                 forms
                 and
                 figures
                 they
                 endeavour
                 to
                 cast
                 dishonour
                 upon
                 God
                 ;
                 and
                 by
                 degrees
                 draw
                 men
                 to
                 the
                 neglect
                 of
                 him
                 .
                 Either
                 then
                 ,
                 God
                 despises
                 the
                 service
                 of
                 men
                 ,
                 or
                 these
                 are
                 not
                 faithful
                 servants
                 to
                 him
                 ;
                 by
                 bringing
                 in
                 visible
                 objects
                 of
                 worship
                 by
                 setting
                 up
                 Images
                 ,
                 and
                 perswading
                 men
                 to
                 make
                 oblations
                 ,
                 and
                 offer
                 sacrifices
                 to
                 them
                 .
                 And
                 because
                 it
                 was
                 so
                 hard
                 a
                 matter
                 to
                 choke
                 those
                 natural
                 motions
                 of
                 mens
                 minds
                 towards
                 the
                 Supreme
                 God
                 and
                 Father
                 of
                 all
                 ,
                 
                 therefore
                 they
                 endeavour'd
                 to
                 draw
                 men
                 farther
                 from
                 him
                 ,
                 by
                 tempting
                 them
                 to
                 all
                 manner
                 of
                 impiety
                 .
                 Whereas
                 the
                 good
                 Angels
                 we
                 read
                 of
                 in
                 Scripture
                 ,
                 always
                 directed
                 men
                 to
                 pay
                 their
                 honours
                 and
                 adoration
                 ,
                 not
                 to
                 themselves
                 ,
                 but
                 only
                 to
                 the
                 Supreme
                 God
                 :
                 and
                 teach
                 men
                 that
                 it
                 is
                 not
                 fit
                 to
                 give
                 them
                 to
                 any
                 of
                 his
                 Ministers
                 and
                 Servants
                 :
                 
                 but
                 these
                 Deities
                 of
                 Iulian
                 are
                 willing
                 to
                 receive
                 worship
                 from
                 men
                 ,
                 and
                 
                 their
                 prayers
                 ,
                 and
                 acknowledgements
                 ,
                 and
                 praises
                 ,
                 and
                 gifts
                 ,
                 and
                 sacrifices
                 ;
                 
                   (
                   where
                   we
                   see
                   he
                   joyns
                   them
                   all
                   together
                   as
                   parts
                   of
                   that
                
                 divine
                 worship
                 
                   which
                   is
                
                 proper
                 
                   only
                   to
                   God
                   :
                   )
                   But
                
                 Iulian
                 
                   is
                   very
                   much
                   displeased
                   at
                   the
                
                 Second
                 Commandment
                 ,
                 
                   and
                   would
                   have
                   been
                   glad
                   to
                   have
                   seen
                   it
                   struck
                   out
                   of
                   the
                   number
                   of
                   ten
                   (
                   as
                   some
                   in
                   the
                   World
                   have
                   done
                
                 )
                 because
                 God
                 therein
                 expresses
                 so
                 much
                 jealousie
                 for
                 his
                 own
                 honour
                 ;
                 
                 Cyril
                 
                   in
                   answer
                   to
                   him
                   shews
                
                 that
                 this
                 is
                 no
                 way
                 unbecoming
                 God
                 to
                 be
                 so
                 much
                 concerned
                 for
                 his
                 honour
                 ,
                 because
                 mens
                 greatest
                 happiness
                 ,
                 (
                 as
                 Alexander
                 Aphrodisiensis
                 said
                 in
                 his
                 Book
                 of
                 Providence
                 )
                 lies
                 in
                 the
                 due
                 apprehension
                 and
                 service
                 of
                 God.
                 
                   By
                   which
                   we
                   see
                   ,
                   that
                   the
                
                 controversie
                 about
                 Idolatry
                 ,
                 
                   as
                   it
                   was
                   hitherto
                   managed
                   between
                
                 Christians
                 and
                 Heathens
                 ,
                 
                   did
                   suppose
                   the
                   belief
                   of
                   one
                
                 Supreme
                 God
                 
                   in
                   those
                   who
                   were
                   charged
                   with
                   the
                   practise
                   of
                   it
                   .
                
              
               
                 
                   After
                   these
                   ,
                   it
                   may
                   not
                   be
                   amiss
                   to
                   consider
                   ,
                   what
                   the
                   ancient
                
                 Author
                 
                   of
                   the
                
                 Recognitions
                 under
                 Clemens
                 
                   his
                   name
                   saith
                   upon
                   this
                   subject
                   of
                   the
                
                 Heathen
                 Idolatry
                 ;
                 
                   he
                   lived
                   ,
                   saith
                
                 Cotelerius
                 ,
                 
                   in
                   the
                
                 Second
                 Century
                 ;
                 
                   if
                   that
                   be
                   true
                   ,
                   his
                   Authority
                   is
                   the
                   more
                   considerable
                   ;
                   however
                   it
                   is
                   certain
                
                 Ruffinus
                 
                   translated
                   this
                   Book
                   ,
                   and
                   th●●
                   
                   makes
                   it
                   ancient
                   enough
                   to
                   our
                   purpose
                   .
                   He
                   brings
                   in
                   the
                
                 Heathen
                 Idolaters
                 
                   pleading
                   thus
                   for
                   themselves
                
                 ,
                 
                 We
                 likewise
                 acknowledge
                 one
                 God
                 who
                 is
                 Lord
                 over
                 all
                 ,
                 but
                 yet
                 the
                 other
                 are
                 Gods
                 too
                 ;
                 as
                 there
                 is
                 but
                 one
                 Caesar
                 who
                 hath
                 many
                 Officers
                 under
                 him
                 ,
                 as
                 Praefects
                 ,
                 Consuls
                 ,
                 Tribunes
                 and
                 other
                 Magistrates
                 ;
                 after
                 the
                 same
                 manner
                 we
                 suppose
                 ,
                 when
                 there
                 is
                 but
                 one
                 Supreme
                 God
                 ,
                 he
                 hath
                 many
                 other
                 inferiour
                 Gods
                 ,
                 as
                 so
                 many
                 Officers
                 under
                 him
                 ,
                 who
                 are
                 all
                 subject
                 to
                 him
                 ,
                 but
                 yet
                 over
                 us
                 .
                 
                   To
                   this
                   ,
                   he
                   brings
                   in
                   S.
                
                 Peter
                 answering
                 ,
                 that
                 he
                 desires
                 them
                 to
                 keep
                 to
                 their
                 own
                 similitude
                 ;
                 for
                 as
                 they
                 who
                 attribute
                 the
                 name
                 of
                 Caesar
                 to
                 any
                 inferiour
                 Officers
                 ,
                 deserve
                 to
                 be
                 punished
                 ;
                 so
                 will
                 those
                 more
                 severely
                 ,
                 who
                 give
                 the
                 name
                 of
                 God
                 to
                 any
                 of
                 his
                 Creatures
                 .
                 
                   Where
                   the
                
                 name
                 
                   is
                   not
                   to
                   be
                   taken
                   alone
                   ,
                   but
                   as
                   it
                   implies
                   the
                
                 dignity
                 and
                 Authority
                 
                   going
                   along
                   with
                   it
                   ,
                   and
                   the
                   professing
                   of
                   that
                   subjection
                   which
                   is
                   only
                   due
                   to
                   that
                
                 Authority
                 ;
                 
                   for
                   what
                   injury
                   were
                   it
                   to
                
                 Caesar
                 
                   for
                   a
                   man
                   only
                   to
                   have
                   the
                   name
                   of
                
                 Caesar
                 ?
                 
                   but
                   the
                   injury
                   lies
                   in
                   usurping
                   the
                
                 Authority
                 
                   under
                   that
                   name
                   ;
                   so
                   the
                   nature
                   of
                
                 Idolatry
                 
                   could
                   not
                   lie
                   in
                   giving
                   the
                   name
                   of
                
                 Gods
                 
                   to
                   any
                
                 Creatures
                 ,
                 
                   but
                   in
                   giving
                   that
                
                 worship
                 
                   which
                   that
                   name
                   
                   calls
                   for
                   ;
                   and
                   yet
                   this
                
                 worship
                 
                   here
                   is
                   supposed
                   to
                   be
                   consistent
                   with
                   the
                   acknowledgement
                   of
                   the
                
                 supreme
                 excellency
                 of
                 God.
                 
              
               
                 
                   If
                   we
                   now
                   look
                   into
                   the
                   sense
                   of
                   the
                
                 Writers
                 
                   of
                   the
                
                 Latine
                 Church
                 
                   against
                   the
                
                 Heathen
                 Idolaters
                 ,
                 
                 
                   we
                   shall
                   find
                   them
                   agreeing
                   with
                   the
                   other
                   .
                
                 Tertullian
                 
                   appeals
                   to
                   the
                   consciences
                   of
                   men
                   for
                   the
                   clearest
                   evidence
                   of
                
                 one
                 true
                 and
                 Supreme
                 God
                 ;
                 
                 
                   for
                   in
                   the
                   midst
                   of
                   all
                   their
                   Idolatries
                   ,
                   they
                   are
                   apt
                   upon
                   any
                   great
                   occasion
                
                 to
                 lift
                 up
                 their
                 hands
                 and
                 eyes
                 to
                 Heaven
                 ,
                 
                 where
                 the
                 only
                 true
                 ,
                 and
                 great
                 ,
                 and
                 good
                 God
                 is
                 ;
                 
                   and
                   he
                   mentions
                   their
                   common
                   phrases
                   ,
                
                 God
                 gives
                 ,
                 and
                 God
                 sees
                 ,
                 and
                 I
                 commend
                 you
                 to
                 God
                 ,
                 and
                 God
                 will
                 restore
                 ;
                 all
                 which
                 do
                 shew
                 the
                 natural
                 Testimony
                 of
                 conscience
                 ,
                 as
                 to
                 the
                 unity
                 and
                 supreme
                 excellency
                 of
                 God
                 :
                 
                   and
                   in
                   his
                
                 Book
                 ad
                 Scapulam
                 ,
                 
                 God
                 shewed
                 himself
                 to
                 be
                 the
                 powerful
                 God
                 by
                 what
                 he
                 did
                 upon
                 their
                 supplications
                 to
                 him
                 under
                 the
                 name
                 of
                 Iove
                 .
                 Minucius
                 Felix
                 
                   makes
                   use
                   of
                   the
                   same
                   arguments
                   ,
                   and
                   saith
                   ,
                
                 they
                 were
                 clear
                 arguments
                 of
                 their
                 consent
                 with
                 the
                 Christians
                 in
                 the
                 belief
                 of
                 one
                 God
                 ,
                 and
                 makes
                 it
                 no
                 great
                 matter
                 what
                 name
                 they
                 called
                 him
                 by
                 ,
                 
                 
                   as
                   I
                   have
                   observed
                   already
                   ,
                   
                   and
                   afterwards
                   produces
                   many
                
                 Testimonies
                 
                   of
                   the
                
                 Philosophers
                 ,
                 almost
                 all
                 ,
                 
                   he
                   saith
                
                 ,
                 that
                 they
                 acknowledged
                 one
                 God
                 ,
                 although
                 under
                 several
                 names
                 .
                 
                 Arnobius
                 
                   takes
                   it
                   for
                   granted
                
                 ,
                 
                 that
                 on
                 both
                 sides
                 they
                 were
                 agreed
                 ,
                 that
                 there
                 was
                 one
                 Supreme
                 God
                 ,
                 eternal
                 and
                 invisible
                 and
                 Father
                 of
                 all
                 things
                 ,
                 from
                 whom
                 all
                 the
                 Heathen
                 Deities
                 had
                 their
                 beginning
                 :
                 
                   but
                   all
                   the
                   dispute
                   was
                   about
                   giving
                
                 divine
                 worship
                 
                   to
                   any
                   else
                   besides
                   him
                
                 .
                 Lactantius
                 saith
                 ,
                 there
                 was
                 no
                 wise
                 man
                 ever
                 questioned
                 the
                 being
                 of
                 one
                 God
                 ,
                 
                 who
                 made
                 and
                 governed
                 all
                 things
                 ;
                 
                   yet
                   because
                   he
                   knew
                   the
                   World
                   was
                   full
                   of
                   Fools
                   ,
                   he
                   goes
                   about
                   to
                   prove
                   it
                   at
                   large
                   from
                   the
                
                 testimonies
                 of
                 Poets
                 and
                 Philosophers
                 ,
                 
                   as
                   so
                   many
                   had
                   done
                   before
                   him
                   :
                   and
                   for
                
                 T.
                 G
                 
                   's
                   satisfaction
                   ,
                   he
                   saith
                
                 ,
                 
                 that
                 Orpheus
                 
                   (
                   although
                   as
                   good
                   at
                
                 feigning
                 
                   as
                   any
                   of
                   the
                
                 Poets
                 )
                 could
                 not
                 by
                 the
                 Father
                 of
                 the
                 Gods
                 mean
                 Jupiter
                 the
                 Son
                 of
                 
                   Saturn
                   ;
                   yet
                   who
                   can
                   tell
                   ,
                   but
                   such
                   a
                
                 Magician
                 as
                 Orpheus
                 
                   is
                   said
                   to
                   have
                   been
                   ,
                   might
                   mean
                   an
                
                 Arch-Devil
                 
                   by
                   him
                   ?
                   But
                   I
                   am
                   sure
                   neither
                
                 Lactantius
                 ,
                 
                   nor
                   any
                   of
                   the
                
                 Fathers
                 
                   ever
                   thought
                   so
                   ;
                   for
                   if
                   they
                   had
                   ,
                   they
                   would
                   not
                   so
                   often
                   have
                   produced
                   his
                
                 Testimony
                 
                   to
                   so
                   little
                   purpose
                   .
                   And
                   to
                   the
                
                 Greek
                 Testimonies
                 
                   mentioned
                   before
                   
                   by
                   others
                
                 ,
                 Lactantius
                 
                   adds
                   those
                   of
                
                 Cicero
                 ,
                 and
                 Seneca
                 ,
                 who
                 calls
                 the
                 infeririour
                 Gods
                 the
                 children
                 of
                 the
                 Supreme
                 ,
                 and
                 the
                 Ministers
                 of
                 his
                 Kingdom
                 .
                 
                   Thus
                   far
                   we
                   have
                   the
                   unanimous
                   consent
                   of
                   all
                   the
                
                 Writers
                 
                   of
                   the
                
                 Christian
                 Church
                 
                   against
                   the
                
                 Heathen
                 Idolatry
                 ,
                 
                   that
                   the
                
                 Heathens
                 
                   did
                   acknowledge
                   one
                   Supreme
                   God.
                   S.
                
                 Augustin
                 
                   tells
                   us
                
                 ,
                 
                 that
                 Varro
                 thought
                 ,
                 that
                 those
                 who
                 worshipped
                 one
                 God
                 without
                 images
                 ,
                 did
                 mean
                 the
                 same
                 by
                 him
                 that
                 they
                 did
                 by
                 their
                 Jove
                 ,
                 but
                 only
                 called
                 him
                 by
                 another
                 name
                 ;
                 
                   by
                   those
                
                 ,
                 
                 S.
                 Austin
                 saith
                 ,
                 Varro
                 
                   meant
                   the
                
                 Iews
                 ,
                 
                   and
                   he
                   thought
                   it
                   no
                   matter
                   what
                   name
                
                 God
                 
                   is
                   called
                   by
                   ,
                   so
                   the
                   same
                   thing
                   be
                   meant
                   .
                   It
                   is
                   true
                   S.
                
                 Augustin
                 
                   argues
                   against
                   it
                   from
                   the
                
                 Poetical
                 Fables
                 about
                 Saturn
                 and
                 Iuno
                 ;
                 
                   but
                   withal
                   he
                   confesses
                
                 ,
                 that
                 they
                 thought
                 it
                 very
                 unreasonable
                 ,
                 
                 for
                 their
                 Religion
                 to
                 be
                 charged
                 with
                 those
                 Fables
                 which
                 themselves
                 disowned
                 :
                 
                   and
                   therefore
                   at
                   last
                   he
                   could
                   not
                   deny
                   ,
                
                 that
                 they
                 believed
                 themselves
                 ,
                 that
                 by
                 the
                 Jove
                 in
                 the
                 Capitol
                 they
                 understood
                 and
                 worshipped
                 the
                 Spirit
                 that
                 quickens
                 and
                 fills
                 the
                 world
                 ,
                 of
                 which
                 Virgil
                 spake
                 in
                 those
                 words
                 ,
                 Iovis
                 omnia
                 plena
                 .
                 
                   But
                   he
                   wonders
                
                 that
                 since
                 they
                 acknowledged
                 this
                 to
                 be
                 the
                 Supreme
                 if
                 
                 not
                 only
                 Deity
                 ,
                 the
                 Romans
                 did
                 not
                 rather
                 content
                 themselves
                 with
                 the
                 worship
                 of
                 him
                 alone
                 ,
                 than
                 run
                 about
                 and
                 make
                 so
                 many
                 addresses
                 to
                 the
                 petty
                 and
                 Inferiour
                 Deities
                 ?
                 
                   This
                   indeed
                   was
                   a
                   thing
                   to
                   be
                   wondred
                   at
                   ;
                   and
                   yet
                   no
                   doubt
                   ,
                   they
                   thought
                   they
                   had
                   as
                   good
                   reasons
                   for
                   it
                   ,
                   as
                
                 T.
                 G.
                 gives
                 why
                 incontinent
                 persons
                 should
                 rather
                 make
                 their
                 addresses
                 to
                 S.
                 
                   Mary
                   Magdalen
                
                 in
                 Heaven
                 ,
                 than
                 to
                 her
                 Sister
                 
                   Martha
                   ,
                   or
                   to
                   God
                   himself
                   .
                
                 
                 
                   So
                   the
                
                 Roman
                 women
                 thought
                 Lucina
                 and
                 Opis
                 
                   better
                   for
                   a
                
                 good
                 hour
                 ,
                 than
                 Ceres
                 or
                 Minerva
                 ;
                 and
                 Levana
                 and
                 Cunina
                 
                   for
                   new
                   born
                
                 Children
                 ,
                 
                 than
                 Vulcan
                 or
                 Apollo
                 ;
                 
                   and
                   yet
                   S.
                
                 Augustin
                 
                   tells
                   us
                   ,
                   many
                   of
                   them
                   did
                   not
                   esteem
                   these
                   ,
                
                 as
                 any
                 distinct
                 Deities
                 ,
                 
                   but
                   only
                   as
                
                 representations
                 
                   of
                   the
                
                 several
                 powers
                 
                   of
                   the
                
                 same
                 God
                 
                   suitable
                   to
                   the
                   conditions
                   of
                   persons
                   :
                   but
                
                 T.
                 G.
                 
                   will
                   not
                   say
                   ,
                   that
                
                 by
                 S.
                 Mary
                 Magdalen
                 ,
                 
                   he
                   only
                   understood
                   the
                   power
                   of
                
                 Gods
                 Grace
                 
                   in
                   converting
                
                 incontinent
                 persons
                 ;
                 
                   but
                   if
                   he
                   had
                   ,
                   he
                   had
                   given
                   a
                   much
                   better
                   reason
                   of
                   their
                   praying
                   to
                   her
                   :
                   yet
                   even
                   in
                   such
                   a
                   case
                   S.
                
                 Austin
                 
                   thinks
                   it
                   were
                   better
                   to
                   pray
                   directly
                   to
                
                 God
                 
                   himself
                   .
                   And
                   the
                   old
                
                 Roman
                 Matrons
                 
                   would
                   have
                   thought
                   they
                   could
                   have
                   directed
                   such
                   persons
                   to
                
                 Temples
                 
                   proper
                   for
                   them
                
                 ,
                 viz.
                 
                 
                   those
                   of
                
                 Virtue
                 and
                 Chastity
                 ,
                 
                   the
                   one
                   of
                   which
                   stood
                
                 ad
                 Portam
                 Capenam
                 ,
                 
                   the
                   other
                
                 in
                 vico
                 longo
                 .
                 
                   But
                   I
                   need
                   not
                   give
                   such
                   particular
                   directions
                   ,
                   for
                   I
                   am
                   afraid
                   their
                
                 Ruines
                 
                   are
                   scarce
                   left
                   in
                
                 Rome
                 :
                 
                   for
                   neither
                
                 Marlianus
                 ,
                 nor
                 Alexander
                 Donatus
                 
                   in
                   their
                   accurate
                   descriptions
                   of
                
                 Rome
                 
                   can
                   tell
                   where
                   to
                   find
                   them
                   .
                
              
               
                 
                   For
                   our
                   better
                   understanding
                   the
                
                 controversie
                 about
                 Idolatry
                 
                   as
                   it
                   is
                   represented
                   by
                   S.
                
                 Augustin
                 ,
                 
                 
                   we
                   are
                   to
                   consider
                   that
                   not
                   only
                
                 Scaevola
                 and
                 Balbus
                 in
                 Cicero
                 ,
                 but
                 Varro
                 and
                 Seneca
                 ,
                 
                   and
                   the
                   rest
                   of
                   their
                   wiser
                   men
                   ,
                   did
                   with
                   great
                   indignation
                   reject
                   the
                
                 Poetical
                 Theology
                 
                   as
                   they
                   called
                   it
                
                 ;
                 
                 
                   and
                   wished
                   several
                   things
                   reformed
                   in
                   the
                
                 popular
                 Religion
                 ;
                 
                   and
                   thought
                   themselves
                   as
                   unjustly
                   charged
                   with
                   the
                   practises
                   of
                   the
                   People
                   ,
                   as
                
                 T.
                 G.
                 
                   doth
                   for
                   their
                   Church
                   to
                   be
                   charged
                   with
                   all
                   the
                
                 ridiculous
                 addresses
                 
                   that
                   some
                   make
                   to
                
                 Saints
                 
                   among
                   them
                
                 ;
                 
                 for
                 Varro
                 
                   confesses
                   that
                
                 the
                 People
                 were
                 too
                 apt
                 to
                 follow
                 the
                 Poets
                 ,
                 
                 
                   (
                   as
                   in
                   the
                
                 Church
                 of
                 Rome
                 
                   they
                   are
                   to
                   pray
                   by
                   their
                
                 Legends
                 )
                 
                   but
                   they
                   thought
                   the
                   people
                   were
                   better
                   let
                   alone
                   in
                   their
                
                 fopperies
                 ,
                 
                   than
                   to
                   be
                   suffered
                   to
                   break
                   loose
                   from
                   that
                   subjection
                   which
                   their
                
                 Superstition
                 
                   kept
                   them
                   in
                   ;
                   and
                   with
                   these
                   S.
                
                 Austin
                 
                   reckons
                   the
                
                 Philosophers
                 ;
                 
                 
                 with
                 whom
                 ,
                 
                   he
                   saith
                
                 ,
                 the
                 Question
                 to
                 be
                 debated
                 was
                 this
                 ,
                 whether
                 we
                 are
                 bound
                 only
                 to
                 worship
                 one
                 Supreme
                 God
                 the
                 Maker
                 of
                 all
                 things
                 ?
                 or
                 whether
                 it
                 be
                 not
                 lawful
                 to
                 worship
                 many
                 Gods
                 ,
                 who
                 are
                 supposed
                 to
                 be
                 made
                 by
                 him
                 ?
                 
                   And
                   after
                   he
                   hath
                   discoursed
                   against
                
                 Varro
                 
                   and
                   those
                   of
                   his
                   opinion
                   ,
                   who
                   reduced
                   all
                   their
                
                 Theology
                 to
                 Nature
                 ,
                 
                   and
                   made
                
                 God
                 
                   to
                   be
                   the
                
                 Soul
                 of
                 the
                 World
                 ,
                 
                   and
                   the
                
                 several
                 parts
                 
                   of
                   the
                   world
                   capable
                   of
                
                 divine
                 Worship
                 
                   on
                   that
                   account
                   ;
                   in
                   his
                
                 eighth
                 Book
                 ,
                 
                   he
                   undertakes
                   those
                   who
                   asserted
                
                 one
                 Supreme
                 Deity
                 above
                 Nature
                 
                   and
                   the
                
                 Cause
                 of
                 all
                 
                   things
                   ,
                   and
                   yet
                   pleaded
                   for
                   the
                
                 worship
                 of
                 inferiour
                 Deities
                 ;
                 
                   he
                   confesses
                
                 ,
                 that
                 they
                 had
                 the
                 knowledge
                 of
                 the
                 true
                 God
                 ,
                 
                 and
                 brings
                 the
                 several
                 places
                 of
                 S.
                 
                   Paul
                   mentioned
                   in
                   the
                   entrance
                   of
                   this
                   discourse
                   to
                   prove
                   it
                   :
                   and
                   enquiring
                   how
                   the
                
                 Philosophers
                 
                   came
                   to
                   such
                   knowledge
                   of
                   him
                   ,
                   he
                   first
                   propounds
                   the
                   common
                   opinion
                   of
                   the
                
                 Fathers
                 
                   that
                   they
                   learnt
                   it
                   in
                
                 Egypt
                 ,
                 
                   meeting
                   with
                   the
                
                 Books
                 of
                 Scripture
                 
                   there
                   ,
                   but
                   he
                   rather
                   (
                   and
                   with
                   good
                   reason
                   )
                   resolves
                   it
                   into
                   the
                
                 natural
                 knowledge
                 of
                 God
                 ;
                 for
                 ,
                 
                   saith
                   he
                
                 ,
                 that
                 which
                 was
                 known
                 of
                 God
                 was
                 manifest
                 to
                 them
                 ,
                 for
                 God
                 had
                 revealed
                 it
                 to
                 them
                 .
                 
                 
                   But
                   it
                   seems
                   by
                   S.
                
                 Augustin
                 ,
                 
                   that
                   there
                   were
                   two
                   opinions
                   among
                   them
                   at
                   that
                   time
                   about
                
                 divine
                 worship
                 ;
                 
                   for
                   some
                   ,
                   of
                   whom
                   he
                   reckons
                
                 Apuleius
                 
                   the
                   chief
                
                 ,
                 
                 
                   were
                   for
                   the
                
                 worship
                 of
                 Daemons
                 ,
                 
                   although
                   they
                   acknowledged
                   them
                   to
                   be
                   subject
                   to
                
                 evil
                 passions
                 ;
                 
                   yet
                   they
                   looked
                   on
                   them
                   as
                
                 intercessors
                 
                   between
                   men
                   and
                   the
                   Gods
                   ,
                   and
                   therefore
                   to
                   be
                   worshipped
                   ;
                   but
                   others
                   who
                   kept
                   closer
                   to
                   the
                   doctrine
                   of
                
                 Plato
                 ,
                 
                   believed
                   none
                   to
                   be
                
                 Gods
                 
                   but
                   such
                   as
                   were
                
                 certainly
                 good
                 ;
                 
                 
                   but
                   were
                   shy
                   of
                   declaring
                   their
                   opinion
                   against
                   the
                
                 worship
                 of
                 Daemons
                 
                   for
                   fear
                   of
                   displeasing
                   the
                   people
                   by
                   it
                
                 :
                 
                 
                   and
                   with
                   these
                   S.
                
                 Augustin
                 
                   declares
                   he
                   would
                   have
                   no
                   controversie
                   about
                   the
                
                 name
                 of
                 Gods
                 ,
                 
                   as
                   long
                   as
                   they
                   believed
                   them
                   to
                   be
                
                 created
                 ,
                 
                 immortal
                 ,
                 good
                 and
                 happy
                 not
                 by
                 themselves
                 ,
                 but
                 by
                 adhering
                 to
                 God
                 ;
                 which
                 ,
                 
                   he
                   saith
                
                 ,
                 was
                 the
                 opinion
                 either
                 of
                 all
                 ,
                 or
                 ,
                 at
                 least
                 ,
                 the
                 best
                 of
                 the
                 Platonists
                 .
              
               
                 
                   And
                   now
                   we
                   are
                   come
                   to
                   the
                   true
                
                 state
                 
                   of
                   the
                
                 Controversie
                 ,
                 
                   as
                   it
                   is
                   managed
                   by
                   S.
                
                 Augustin
                 
                   in
                   his
                   tenth
                
                 Book
                 :
                 
                   which
                   is
                
                 ,
                 whether
                 those
                 rites
                 of
                 Religious
                 worship
                 which
                 are
                 used
                 in
                 the
                 service
                 of
                 the
                 Supreme
                 God
                 ,
                 
                 may
                 be
                 likewise
                 used
                 toward
                 any
                 created
                 Being
                 ,
                 though
                 supposed
                 to
                 be
                 
                 of
                 the
                 highest
                 excellency
                 ,
                 and
                 as
                 near
                 to
                 God
                 as
                 we
                 can
                 suppose
                 any
                 creature
                 to
                 be
                 ?
                 
                   And
                   that
                   this
                   ,
                   and
                   this
                   only
                   is
                   the
                
                 state
                 
                   of
                   the
                
                 Controversie
                 ,
                 
                   I
                   appeal
                   to
                   his
                   own
                   words
                   ,
                   which
                   I
                   shall
                   set
                   down
                   in
                   the
                   language
                   he
                   writ
                   them
                   ,
                   that
                   I
                   be
                   not
                   blamed
                   with
                
                 artificial
                 turning
                 them
                 to
                 my
                 own
                 sense
                 :
                 Hoc
                 est
                 ,
                 ut
                 apertius
                 dicam
                 ,
                 utrum
                 etiam
                 sibi
                 an
                 tantum
                 Deo
                 suo
                 ,
                 qui
                 etiam
                 noster
                 est
                 ,
                 placeat
                 eis
                 ut
                 sacra
                 faciamus
                 ,
                 &
                 sacrificemus
                 ;
                 vel
                 aliqua
                 nostra
                 seu
                 nos
                 ipsos
                 Religionis
                 ritibus
                 consecremus
                 ?
                 i.
                 e.
                 That
                 I
                 may
                 speak
                 plainly
                 ,
                 whether
                 it
                 be
                 pleasing
                 to
                 them
                 ,
                 viz.
                 good
                 spirits
                 ,
                 that
                 we
                 offer
                 divine
                 worship
                 and
                 sacrifice
                 to
                 them
                 ;
                 or
                 that
                 we
                 consecrate
                 our selves
                 ,
                 or
                 any
                 thing
                 of
                 ours
                 to
                 them
                 by
                 Religious
                 rites
                 ?
                 And
                 this
                 ,
                 
                   saith
                   he
                
                 ,
                 is
                 that
                 worship
                 which
                 is
                 due
                 to
                 the
                 Deity
                 ,
                 which
                 because
                 we
                 cannot
                 find
                 one
                 convenient
                 word
                 in
                 Latin
                 to
                 express
                 it
                 by
                 ,
                 I
                 would
                 call
                 Latria
                 ,
                 as
                 that
                 service
                 which
                 is
                 due
                 to
                 men
                 is
                 called
                 by
                 another
                 name
                 ,
                 
                   viz.
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   :
                   and
                   he
                   gives
                   this
                   reason
                   why
                   he
                   made
                   choice
                   of
                
                 Latria
                 
                   to
                   signifie
                
                 divine
                 worship
                 
                   in
                   the
                
                 Latine
                 Tongue
                 ,
                 
                   because
                   the
                   Latine
                   word
                
                 colere
                 
                   is
                   so
                   very
                
                 ambiguous
                 ,
                 
                   it
                   being
                   applied
                   to
                   the
                
                 tilling
                 
                   of
                   land
                
                 ,
                 inhabiting
                 of
                 places
                 ,
                 
                   and
                   therefore
                
                 
                 cultus
                 
                   could
                   not
                   so
                   properly
                   be
                   applied
                   only
                   to
                
                 divine
                 worship
                 ;
                 
                   nor
                   yet
                
                 Religiō
                 ,
                 
                   because
                   that
                   according
                   to
                   the
                   custom
                   of
                   the
                
                 Latins
                 
                   is
                   applyed
                   to
                   other
                   senses
                   ;
                   and
                   the
                   same
                   reason
                   he
                   gives
                   as
                   to
                   other
                   names
                   .
                   For
                   my
                   part
                   ,
                   I
                   quarrel
                   not
                   at
                   all
                   with
                   S.
                
                 Augustins
                 use
                 
                   of
                   the
                   word
                   ,
                   and
                   think
                   it
                   proper
                   enough
                   to
                   apply
                   it
                   in
                   his
                   sense
                   :
                   which
                   comprehends
                   in
                   it
                   ,
                   not
                   meerly
                
                 sacrifice
                 ,
                 
                   but
                   all
                   those
                
                 Religious
                 Rites
                 ,
                 
                   whereby
                   we
                   give
                
                 Worship
                 to
                 God.
                 
                   And
                   nothing
                   can
                   to
                   me
                   appear
                   more
                   senseless
                   than
                   to
                   imagine
                   that
                   S.
                
                 Augusti●●
                 
                   should
                   here
                   speak
                   only
                   of
                
                 Soveraig●
                 Worship
                 
                   proper
                   to
                   God
                   in
                   regard
                   of
                   his
                
                 Supreme
                 Excellency
                 ,
                 
                   distinguishing
                   that
                   from
                   an
                
                 inferior
                 kind
                 of
                 Religious
                 Worship
                 due
                 t●
                 created
                 Excellency
                 ,
                 
                   when
                   it
                   was
                   agreed
                   on
                   both
                   sides
                   ,
                   that
                   there
                   was
                   one
                
                 Suprem●
                 Excellency
                 ,
                 
                   which
                   was
                
                 incommunicable
                 
                   to
                   any
                   creatures
                   ,
                   so
                   that
                   the
                   dispute
                   abou●
                
                 Worship
                 
                   must
                   suppose
                   those
                   to
                   be
                   created
                   and
                   dependent
                   Beings
                   ;
                   which
                   being
                   supposed
                   ,
                   it
                   was
                   impossible
                   for
                   them
                   to
                   believe
                   they
                   had
                
                 supreme
                 Excellency
                 
                   in
                   them
                   .
                   B●●
                   if
                   it
                   be
                   said
                   that
                   the
                   dispute
                   was
                   ,
                   whethe●
                   Sacrifice
                   did
                   not
                   belong
                   only
                   to
                   God
                   ?
                   ●
                   shall
                   hereafter
                   shew
                   ,
                   that
                   there
                   is
                   no
                   reason
                   in
                   the
                   world
                   to
                   appropriate
                
                 divine
                 worship
                 
                 
                   only
                   to
                
                 sacrifice
                 ;
                 
                   my
                   present
                   business
                   is
                   only
                   to
                   prove
                   ,
                   that
                   the
                
                 Controversie
                 of
                 Idolatry
                 
                   did
                   on
                   both
                   sides
                   suppose
                
                 one
                 Supreme
                 God
                 ,
                 
                   which
                   I
                   think
                   is
                   manifest
                   from
                   S.
                
                 Augustin
                 ,
                 
                   if
                   any
                   thing
                   can
                   be
                   made
                   so
                   .
                   But
                   if
                   this
                   be
                   not
                   full
                   enough
                   to
                   our
                   purpose
                   ,
                   we
                   may
                   add
                   the
                   plain
                   testimony
                   of
                
                 Maximus
                 Madaurensis
                 
                   to
                   S.
                
                 Austin
                 ,
                 
                   who
                   saith
                
                 ,
                 that
                 none
                 but
                 mad-men
                 could
                 deny
                 that
                 there
                 was
                 one
                 supreme
                 and
                 eternal
                 God
                 who
                 was
                 the
                 great
                 Father
                 of
                 nature
                 ,
                 
                 whose
                 influences
                 diffused
                 through
                 the
                 world
                 ,
                 they
                 worshipped
                 under
                 different
                 names
                 .
                 
                   This
                   man
                   seems
                   to
                   have
                   been
                   of
                
                 Varro
                 
                   's
                   way
                   ,
                   and
                   not
                   of
                   the
                
                 Platonists
                 ,
                 
                   for
                   he
                   makes
                
                 God
                 sine
                 prole
                 ;
                 
                   and
                   so
                   understood
                   all
                   the
                
                 Heathen
                 Deities
                 
                   but
                   as
                   several
                
                 titles
                 
                   of
                   the
                   same
                
                 God.
                 
              
               
                 
                   In
                   the
                   same
                   time
                   with
                   S.
                
                 Augustin
                 Orosius
                 lived
                 ,
                 
                 
                   who
                   saith
                
                 ,
                 that
                 not
                 only
                 the
                 Philosophers
                 found
                 out
                 one
                 God
                 the
                 maker
                 of
                 all
                 things
                 ,
                 to
                 whom
                 all
                 things
                 ought
                 to
                 be
                 referred
                 ;
                 but
                 that
                 the
                 Pagans
                 of
                 their
                 times
                 ,
                 without
                 distinction
                 ,
                 when
                 they
                 were
                 disputed
                 with
                 by
                 Christians
                 ,
                 did
                 confess
                 that
                 there
                 was
                 but
                 one
                 Great
                 God
                 ,
                 who
                 had
                 several
                 Ministers
                 under
                 him
                 .
              
               
               
                 
                 
                   After
                   so
                   full
                   and
                   clear
                   evidence
                   of
                   the
                   consent
                   of
                   all
                   the
                
                 Fathers
                 
                   in
                   this
                   matter
                   ,
                   not
                   taken
                   from
                   any
                   single
                   or
                   incoherent
                   passages
                   ,
                   but
                   from
                   the
                
                 series
                 and
                 design
                 
                   of
                   their
                   discourses
                   ,
                   I
                   can
                   foresee
                   but
                   one
                   objection
                   against
                   it
                   out
                   of
                
                 Antiquity
                 ,
                 
                   which
                   I
                   shall
                   endeavour
                   to
                   remove
                   .
                   And
                   that
                   is
                   from
                   the
                   testimony
                   of
                
                 Sanchoniathon
                 
                   mentioned
                   by
                
                 Eusebius
                 
                   and
                   S.
                
                 Cyrill
                 
                   concerning
                   the
                
                 Phoenicians
                 ,
                 
                 
                 that
                 they
                 worshipped
                 the
                 Sun
                 ,
                 Moon
                 and
                 Stars
                 as
                 the
                 only
                 immortal
                 Gods
                 ,
                 among
                 which
                 the
                 Sun
                 was
                 chief
                 ,
                 whom
                 they
                 called
                 Beelsamen
                 Lord
                 of
                 Heaven
                 ;
                 and
                 their
                 mortal
                 Gods
                 were
                 men
                 Deified
                 for
                 the
                 kindness
                 they
                 had
                 done
                 to
                 the
                 world
                 .
                 
                   To
                   the
                   same
                   purpose
                
                 Maimonides
                 
                   speaks
                   of
                   the
                
                 Zabii
                 ,
                 
                 whose
                 sect
                 ,
                 
                   he
                   saith
                
                 ,
                 did
                 overrun
                 the
                 earth
                 ,
                 that
                 they
                 had
                 no
                 other
                 Gods
                 but
                 the
                 Stars
                 .
                 
                   But
                   although
                   this
                   take
                   not
                   off
                   the
                   force
                   of
                   our
                   former
                   evidence
                   ,
                   which
                   lay
                   in
                   this
                   ,
                   that
                   those
                
                 Fathers
                 
                   who
                   did
                   charge
                   the
                   Heathens
                   with
                
                 Idolatry
                 ,
                 
                   did
                   at
                   the
                   same
                   time
                   confess
                   ,
                   that
                   they
                   owned
                
                 one
                 Supreme
                 God
                 ;
                 
                   yet
                   I
                   shall
                   endeavour
                   to
                   prove
                   ,
                   that
                   even
                   the
                
                 Eastern
                 Idolaters
                 
                   did
                   acknowledge
                
                 one
                 Supreme
                 Deity
                 .
                 Gregorius
                 Abulfarajus
                 ,
                 and
                 Sharestanius
                 ,
                 
                 
                   both
                   cited
                   by
                   our
                
                 Learned
                 Doct.
                 Pocock
                 ,
                 
                   do
                   expresly
                   contradict
                
                 
                 Maimonides
                 ,
                 
                   for
                   one
                   of
                   them
                   saith
                
                 ,
                 that
                 they
                 have
                 very
                 strong
                 arguments
                 to
                 prove
                 the
                 unity
                 of
                 God
                 ;
                 
                   and
                   the
                   other
                
                 ,
                 that
                 although
                 they
                 call
                 Planets
                 Gods
                 ,
                 yet
                 they
                 look
                 on
                 them
                 only
                 as
                 Mediators
                 between
                 the
                 Supreme
                 God
                 and
                 men
                 ;
                 
                   and
                   that
                
                 Learned
                 and
                 Iudicious
                 Person
                 
                   thinks
                   that
                   we
                   have
                   more
                   reason
                   to
                   believe
                
                 Gregorius
                 Abulfarajus
                 ,
                 
                   because
                   he
                   conversed
                   with
                   many
                   of
                   their
                   writings
                   in
                   their
                   own
                   language
                   ,
                   whereas
                
                 Maimonides
                 
                   only
                   saw
                   the
                
                 translations
                 
                   of
                   some
                   of
                   them
                
                 .
                 Sharestanius
                 
                   makes
                   this
                   their
                   great
                   principle
                
                 ,
                 
                 that
                 between
                 the
                 Supreme
                 God
                 and
                 us
                 ,
                 there
                 must
                 be
                 some
                 Mediators
                 ,
                 
                   which
                   say
                   they
                
                 ,
                 are
                 pure
                 spiritual
                 substances
                 ,
                 which
                 because
                 we
                 cannot
                 immediately
                 converse
                 with
                 ,
                 therefore
                 we
                 have
                 need
                 of
                 some
                 means
                 of
                 communication
                 with
                 them
                 ;
                 which
                 some
                 make
                 to
                 be
                 the
                 coelestial
                 Houses
                 ,
                 and
                 others
                 Images
                 .
                 Those
                 who
                 are
                 for
                 the
                 coelestial
                 Houses
                 ,
                 worship
                 the
                 Bodies
                 of
                 the
                 Planets
                 as
                 the
                 habitations
                 of
                 the
                 living
                 ,
                 rational
                 and
                 intellectual
                 substances
                 which
                 they
                 suppose
                 to
                 animate
                 them
                 ;
                 and
                 therefore
                 they
                 are
                 very
                 punctual
                 in
                 the
                 observations
                 of
                 them
                 ,
                 and
                 accordingly
                 they
                 make
                 their
                 Talismans
                 ;
                 and
                 if
                 they
                 have
                 these
                 about
                 them
                 ,
                 and
                 the
                 proper
                 garments
                 on
                 for
                 the
                 Planet
                 ,
                 and
                 the
                 day
                 and
                 hour
                 peculiar
                 to
                 
                 him
                 ,
                 and
                 say
                 the
                 Forms
                 of
                 prayer
                 fitted
                 for
                 him
                 ,
                 they
                 do
                 not
                 question
                 ,
                 but
                 they
                 shall
                 be
                 heard
                 in
                 the
                 things
                 which
                 depend
                 upon
                 his
                 influence
                 .
                 
                   And
                   these
                   are
                   the
                   only
                   persons
                   I
                   have
                   heard
                   of
                   ,
                   that
                   have
                   discovered
                   the
                   invention
                   of
                   making
                
                 Astrological
                 Prayers
                 ;
                 
                   which
                   seem
                   to
                   me
                   to
                   be
                   built
                   on
                   as
                   good
                
                 Reason
                 ,
                 
                   as
                   the
                
                 Predictions
                 
                   are
                   ;
                   and
                   I
                   doubt
                   not
                   ,
                   but
                   they
                   were
                   able
                   to
                   produce
                   as
                   many
                   experiments
                   for
                   the
                   hearing
                   of
                   those
                
                 prayers
                 ,
                 
                   as
                   others
                   do
                   to
                   justifie
                   their
                   predictions
                   .
                   But
                   there
                   were
                   others
                   among
                   them
                   ,
                   that
                   thought
                   the
                
                 Planets
                 
                   at
                   too
                   g●eat
                   a
                   distance
                   ,
                   and
                   too
                   often
                   out
                   of
                   sight
                   ,
                   and
                   therefore
                   they
                   would
                   have
                   more
                   constant
                   and
                
                 visible
                 Mediators
                 ;
                 
                   for
                   which
                   purpose
                   they
                   made
                   them
                
                 Images
                 ,
                 
                   but
                   they
                   must
                   be
                   sure
                   to
                   be
                   of
                   a
                
                 Figure
                 and
                 Metal
                 ,
                 
                   proper
                   to
                   the
                
                 Planet
                 ,
                 
                   with
                   a
                   due
                   observation
                   of
                   days
                   ,
                   hours
                   ,
                   degrees
                   ,
                   minutes
                   ,
                   habits
                   ,
                   prayers
                   ,
                   and
                   whatever
                   else
                   they
                   knew
                   to
                   be
                   most
                   pleasing
                   to
                   the
                
                 Wise
                 and
                 Intelligent
                 Planet
                 .
                 
                   Now
                   by
                   the
                   help
                   of
                   these
                   ,
                   they
                   hoped
                   to
                   get
                   the
                   favour
                   of
                   the
                
                 Houses
                 ,
                 
                   and
                   by
                   the
                   favour
                   of
                   the
                
                 Houses
                 
                   they
                   hoped
                   for
                   that
                   of
                   the
                
                 Intelligencies
                 ,
                 
                   and
                   by
                   their
                   favour
                   they
                   hoped
                   for
                   that
                   of
                   the
                
                 Supreme
                 God.
                 
                   But
                   it
                   seems
                   there
                   were
                   some
                   amongst
                   them
                   who
                   are
                   called
                
                 
                 Harbanistae
                 ,
                 
                   who
                   supposed
                
                 God
                 
                   to
                   be
                   one
                   in
                   essence
                   ,
                   but
                   to
                   be
                   many
                   in
                   regard
                   of
                   the
                   different
                   manifestations
                   of
                   himself
                   to
                   the
                
                 Planets
                 
                   and
                   other
                   visible
                   beings
                   ;
                   and
                   that
                   he
                   committed
                   the
                   care
                   of
                   this
                   lower
                   world
                   to
                   the
                
                 celestial
                 bodies
                 
                   whom
                   they
                   called
                
                 Fathers
                 ,
                 the
                 elements
                 Mothers
                 ,
                 
                   and
                   all
                
                 compounds
                 Children
                 .
                 
                   If
                   the
                   former
                   representation
                   of
                   their
                   worship
                   be
                   true
                   ,
                   and
                   that
                   they
                   thought
                   there
                   was
                   no
                   approach
                   to
                   the
                   Supreme
                   Deity
                   ,
                   but
                   by
                
                 Mediators
                 
                   (
                   as
                   it
                   seems
                   to
                   be
                   )
                   that
                   might
                   give
                   the
                   occasion
                   to
                
                 Maimonides
                 
                   and
                   others
                   ,
                   to
                   say
                
                 ,
                 that
                 they
                 worshipped
                 only
                 the
                 Sun
                 ,
                 Moon
                 and
                 Stars
                 ,
                 and
                 accounted
                 them
                 for
                 their
                 Gods
                 ;
                 
                   because
                   it
                   seems
                   they
                   gave
                   no
                   immediate
                   worship
                   to
                   the
                
                 Supreme
                 Deity
                 ,
                 
                   but
                   what
                   honour
                   they
                   gave
                   him
                   was
                   by
                   passing
                   through
                   so
                   many
                   to
                   him
                   .
                   And
                   this
                   may
                   be
                   a
                   very
                   probable
                   reason
                   why
                   the
                
                 Sun
                 
                   in
                   the
                
                 Phoenician
                 and
                 Chaldean
                 Theology
                 
                   was
                   looked
                   on
                   as
                   the
                   Supreme
                
                 Deity
                 ,
                 i.
                 e.
                 visible
                 ,
                 
                   and
                   the
                   highest
                
                 Mediator
                 
                   to
                   whom
                   any
                   worship
                   was
                   offered
                   :
                   and
                   therefore
                   called
                   by
                   the
                
                 Chaldeans
                 Baal
                 ,
                 
                   by
                   the
                
                 Phoenicians
                 Beel
                 Samen
                 ,
                 
                   by
                   the
                
                 Ammonites
                 Moloch
                 ,
                 
                   by
                   the
                
                 Persians
                 Mithras
                 ;
                 
                   and
                   by
                   the
                
                 Moabites
                 Baal
                 Peor
                 and
                 Chemosh
                 :
                 
                   so
                   the
                   Moon
                   was
                   called
                
                 Astaroth
                 or
                 
                 Astarte
                 ,
                 and
                 Malcha
                 ,
                 
                   or
                   the
                
                 Queen
                 of
                 Heaven
                 :
                 and
                 Saturn
                 
                   worshipped
                   under
                   the
                   name
                   of
                
                 Ciun
                 ,
                 or
                 Cevan
                 ;
                 the
                 Pleiades
                 of
                 Succoth
                 Benoth
                 :
                 
                   and
                   it
                   is
                   not
                   improbable
                   ,
                   that
                   from
                   worshipping
                   the
                
                 Host
                 of
                 Heaven
                 this
                 Sect
                 of
                 Idolaters
                 
                   might
                   have
                   their
                   name
                   from
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Saba
                 ,
                 
                   rather
                   than
                   from
                
                 Sabius
                 
                   a
                   fabulous
                   son
                   of
                
                 Seth.
                 Greg.
                 Abulfarajus
                 
                   describes
                   the
                
                 Religion
                 
                   of
                   the
                   old
                
                 Arabs
                 
                   much
                   after
                   the
                   same
                   manner
                   ,
                   that
                   they
                   all
                   worshipped
                   the
                
                 Stars
                 ,
                 
                   although
                   some
                
                 Tribes
                 
                   one
                   more
                   than
                   another
                   :
                   and
                   it
                   is
                   an
                   ingenious
                   conjecture
                   of
                   Doct.
                
                 Pocock
                 
                   's
                   ,
                   that
                   whereas
                
                 Herodotus
                 
                   saith
                   that
                   the
                
                 Arabians
                 
                   only
                   worshipped
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   as
                   it
                   is
                   read
                   in
                   the
                
                 Bodley
                 
                   MSS.
                   and
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   this
                   latter
                
                 Alilahat
                 signifying
                 Daughters
                 ,
                 
                   implies
                   the
                
                 lesser
                 Deities
                 ,
                 and
                 Olla
                 taal
                 the
                 Supreme
                 God
                 ,
                 
                   as
                   the
                   words
                   signifie
                   :
                   which
                   he
                   proves
                   from
                
                 Sharestanius
                 
                   that
                   the
                   old
                
                 Arabs
                 
                   did
                   acknowledge
                
                 .
                 Abraham
                 Ecchellensis
                 
                   speaking
                   of
                   the
                
                 Religion
                 
                   of
                   the
                   old
                
                 Arabians
                 ,
                 saith
                 ,
                 that
                 those
                 who
                 were
                 of
                 the
                 Sect
                 of
                 Chaled
                 ,
                 
                 went
                 upon
                 this
                 principle
                 ,
                 that
                 there
                 was
                 one
                 Creator
                 and
                 Governor
                 of
                 all
                 things
                 ,
                 most
                 Powerful
                 and
                 most
                 Wise
                 :
                 Besides
                 these
                 ,
                 there
                 were
                 those
                 who
                 worshipped
                 Intelligences
                 ,
                 or
                 Celestial
                 Spirits
                 ;
                 and
                 these
                 ,
                 
                   saith
                   he
                
                 ,
                 although
                 
                 they
                 confessed
                 one
                 Creator
                 of
                 the
                 World
                 ,
                 most
                 holy
                 ,
                 wise
                 and
                 powerful
                 ,
                 yet
                 they
                 said
                 we
                 had
                 need
                 of
                 Mediators
                 to
                 him
                 ;
                 therefore
                 they
                 invoked
                 those
                 Spirits
                 with
                 all
                 rites
                 of
                 Religious
                 worship
                 ,
                 and
                 these
                 ,
                 
                   saith
                   he
                
                 ,
                 were
                 called
                 the
                 Daughters
                 of
                 God
                 ,
                 as
                 they
                 are
                 in
                 the
                 Alcoran
                 :
                 
                   not
                   much
                   different
                   from
                   these
                   ,
                   were
                
                 the
                 worshippers
                 of
                 Images
                 ,
                 
                   whom
                   he
                   describes
                   as
                   we
                   have
                   done
                   before
                   .
                   But
                   he
                   tells
                   us
                   ,
                   there
                   was
                   a
                
                 Sect
                 of
                 Dahritae
                 
                   among
                   them
                   whom
                   he
                   calls
                
                 Philosophers
                 ,
                 
                   who
                   were
                   meer
                
                 Atheists
                 ,
                 and
                 asserted
                 the
                 Eternity
                 of
                 the
                 World
                 ,
                 
                   and
                   these
                   being
                   excepted
                   ,
                   he
                   saith
                   ,
                
                 that
                 the
                 ancient
                 Arabs
                 did
                 believe
                 the
                 creation
                 of
                 the
                 world
                 ;
                 
                   and
                   he
                   tells
                   out
                   of
                   them
                   ,
                
                 
                 
                   their
                   particular
                
                 history
                 
                   of
                   it
                   .
                   But
                
                 Ecchellensis
                 
                   was
                   aware
                   of
                   the
                   parallel
                   between
                   the
                
                 worship
                 
                   practised
                   in
                   the
                
                 Church
                 of
                 Rome
                 ,
                 
                   and
                   that
                   among
                   the
                
                 Arabians
                 
                   supposing
                   they
                   acknowledged
                   one
                   true
                   God
                   ,
                   and
                   therefore
                   puts
                   the
                   Qustion
                   ,
                
                 whether
                 they
                 did
                 worship
                 their
                 Idols
                 for
                 Gods
                 without
                 relation
                 to
                 any
                 Superiour
                 ,
                 or
                 only
                 took
                 them
                 for
                 second
                 causes
                 ,
                 and
                 gave
                 them
                 the
                 name
                 of
                 Gods
                 only
                 Analogically
                 ?
                 
                   It
                   was
                   a
                   question
                   seasonably
                   put
                   ,
                   but
                   not
                   so
                   wisely
                   answered
                   .
                   For
                   ,
                   as
                   if
                   he
                   had
                   quite
                   forgotten
                   ,
                   what
                   he
                   had
                   said
                   before
                   ,
                   he
                   saith
                   ,
                
                 without
                 all
                 doubt
                 the
                 most
                 of
                 
                 them
                 looked
                 upon
                 the
                 Gods
                 they
                 worshipped
                 as
                 of
                 Supreme
                 Authority
                 ,
                 and
                 Majesty
                 ,
                 and
                 Independent
                 of
                 any
                 other
                 .
                 What
                 ,
                 although
                 they
                 acknowledged
                 but
                 one
                 Supreme
                 God
                 ,
                 and
                 called
                 all
                 the
                 lesser
                 Deities
                 his
                 Daughters
                 !
                 Although
                 all
                 of
                 them
                 ,
                 a
                 very
                 few
                 excepted
                 ,
                 believed
                 the
                 creation
                 of
                 all
                 things
                 by
                 one
                 most
                 Wise
                 and
                 Powerful
                 Being
                 !
                 
                   But
                   alas
                   !
                   he
                   did
                   not
                   think
                   of
                   this
                   Question
                   ,
                   when
                   he
                   said
                   the
                   other
                   things
                   ;
                   and
                   he
                   was
                   not
                   bound
                   to
                   remember
                   them
                   now
                   ,
                   but
                   to
                   say
                   what
                   served
                   best
                   for
                   his
                   present
                   purpose
                   to
                   clear
                   the
                
                 Roman
                 Church
                 from
                 Idolatry
                 .
                 
                   I
                   will
                   not
                   deny
                   then
                   ,
                   but
                   there
                   might
                   be
                   a
                   Sect
                   of
                
                 Dahritae
                 
                   who
                   did
                   only
                   in
                   name
                   own
                   any
                   thing
                   of
                   God
                   and
                   Religion
                   ,
                   that
                   did
                   assert
                   the
                   Eternity
                   of
                   the
                   world
                   ,
                   and
                   that
                   there
                   were
                   no
                   other
                   Gods
                   ,
                   but
                   the
                
                 Sun
                 ,
                 Moon
                 and
                 Stars
                 ,
                 
                   both
                   among
                   the
                
                 Phoenicians
                 and
                 Chaldeans
                 
                   as
                   well
                   as
                
                 Arabians
                 ;
                 
                   but
                   I
                   say
                   ,
                   these
                   were
                
                 Atheists
                 
                   and
                   not
                
                 Idolaters
                 ;
                 
                   those
                   who
                   where
                   charged
                   with
                
                 Idolatry
                 
                   among
                   them
                   were
                   such
                   as
                   believed
                   a
                
                 Supreme
                 Deity
                 ,
                 
                   but
                   gave
                
                 Divine
                 Honours
                 
                   to
                   Beings
                   created
                   by
                   him
                
                 .
              
               
                 
                   The
                   like
                   is
                   suggested
                   by
                   some
                   concerning
                   the
                
                 Persians
                 ,
                 
                   as
                   though
                   they
                   attributed
                
                 omnipotency
                 and
                 divine
                 worship
                 
                   only
                   
                   to
                   the
                
                 Sun
                 ;
                 
                   and
                   those
                   who
                   take
                   all
                   things
                   of
                   this
                   nature
                   upon
                   trust
                   meerly
                   from
                
                 Herodotus
                 ,
                 or
                 Iustin
                 ,
                 
                   or
                   other
                
                 Greek
                 and
                 Latin
                 
                   writers
                   ,
                   may
                   think
                   they
                   have
                   reason
                   to
                   believe
                   it
                   ;
                   but
                   if
                   we
                   look
                   into
                   those
                   who
                   have
                   been
                   most
                   conversant
                   in
                   the
                
                 Persian
                 
                   writings
                   ,
                   we
                   shall
                   find
                   a
                   different
                   account
                   of
                   them
                   .
                
                 Iac.
                 Golius
                 
                   in
                   his
                   Notes
                   on
                
                 Alferganus
                 saith
                 ,
                 
                 that
                 the
                 Persians
                 gave
                 the
                 names
                 of
                 their
                 Gods
                 to
                 their
                 Months
                 and
                 Days
                 ;
                 according
                 to
                 the
                 ancient
                 Religion
                 of
                 the
                 Persians
                 and
                 Magi
                 ,
                 whereby
                 they
                 did
                 believe
                 their
                 Gods
                 to
                 preside
                 over
                 them
                 ;
                 for
                 it
                 was
                 a
                 principle
                 among
                 them
                 as
                 well
                 as
                 other
                 Nations
                 of
                 the
                 East
                 ,
                 that
                 the
                 things
                 of
                 this
                 lower
                 world
                 are
                 administred
                 by
                 Angels
                 :
                 and
                 accordingly
                 they
                 had
                 their
                 particular
                 prayers
                 and
                 devotions
                 according
                 to
                 the
                 several
                 Days
                 and
                 Months
                 ;
                 and
                 not
                 only
                 so
                 ,
                 but
                 their
                 very
                 meat
                 ,
                 drink
                 ,
                 clothing
                 and
                 perfumes
                 were
                 different
                 ;
                 and
                 they
                 had
                 their
                 Tables
                 or
                 Rubricks
                 to
                 instruct
                 them
                 .
                 And
                 what
                 worship
                 they
                 gave
                 to
                 the
                 Planets
                 ,
                 was
                 not
                 ,
                 
                   saith
                   he
                
                 ,
                 
                 to
                 themselves
                 but
                 to
                 those
                 Intelligencies
                 ,
                 which
                 they
                 supposed
                 to
                 rule
                 them
                 ;
                 nay
                 ,
                 they
                 supposed
                 particular
                 Spirits
                 to
                 rule
                 over
                 all
                 the
                 material
                 parts
                 of
                 the
                 world
                 ;
                 the
                 Spirit
                 over
                 fire
                 was
                 called
                 Adar
                 and
                 Aredbahist
                 ,
                 the
                 Spirit
                 over
                 
                 Herbs
                 and
                 Trees
                 Chordad
                 ,
                 the
                 Spirit
                 over
                 Bruits
                 was
                 Bahmen
                 ,
                 the
                 Spirit
                 over
                 the
                 Earth
                 was
                 Asfendurmed
                 ;
                 and
                 so
                 they
                 had
                 an
                 Angel
                 of
                 Night
                 ,
                 and
                 another
                 of
                 Death
                 ;
                 and
                 the
                 Spirit
                 over
                 the
                 Sun
                 was
                 called
                 Mihrgîan
                 ,
                 from
                 
                   Mihr
                   the
                   Sun
                
                 ,
                 (
                 whence
                 the
                 word
                 Mithras
                 ,
                 )
                 but
                 above
                 all
                 these
                 ,
                 they
                 believed
                 there
                 was
                 one
                 Supreme
                 God
                 whom
                 they
                 called
                 Hormuz
                 and
                 Dei
                 ;
                 
                 and
                 the
                 Persian
                 Writers
                 say
                 ,
                 that
                 Zoroaster
                 appointed
                 six
                 great
                 Festivals
                 in
                 the
                 year
                 ,
                 in
                 remembrance
                 of
                 the
                 six
                 days
                 creation
                 .
                 
                 
                   And
                   to
                   this
                   is
                   very
                   agreeable
                   what
                   the
                
                 Persees
                 in
                 Indosthan
                 
                   do
                   to
                   this
                   day
                   deliver
                   of
                   the
                   principles
                   of
                   their
                
                 Religion
                 ;
                 for
                 ,
                 
                 they
                 affirm
                 God
                 to
                 be
                 the
                 maker
                 of
                 all
                 things
                 ;
                 but
                 that
                 he
                 committed
                 the
                 Government
                 of
                 the
                 world
                 to
                 certain
                 Spirits
                 ;
                 and
                 they
                 worship
                 the
                 fire
                 as
                 a
                 part
                 of
                 God
                 ,
                 and
                 call
                 the
                 Sun
                 and
                 Moon
                 Gods
                 great
                 witnesses
                 ;
                 
                 
                   and
                   the
                   description
                   of
                   them
                   in
                
                 Varenius
                 
                   fully
                   accords
                   with
                   this
                
                 ,
                 that
                 they
                 acknowledged
                 one
                 Supreme
                 God
                 ,
                 every
                 where
                 present
                 ,
                 
                 that
                 governs
                 the
                 world
                 ,
                 but
                 he
                 makes
                 use
                 of
                 seven
                 chief
                 Ministers
                 for
                 the
                 management
                 of
                 it
                 ,
                 one
                 over
                 men
                 ,
                 another
                 over
                 bruits
                 ,
                 another
                 over
                 fire
                 as
                 is
                 before
                 described
                 ;
                 and
                 under
                 these
                 they
                 place
                 25
                 more
                 ,
                 who
                 are
                 all
                 to
                 give
                 an
                 account
                 to
                 the
                 Supreme
                 God
                 of
                 their
                 administration
                 .
                 
                 
                   With
                   this
                   account
                   agrees
                   the
                   relation
                   of
                
                 Mandelslo
                 
                   concerning
                   them
                   ,
                   
                   who
                   saith
                   ,
                
                 that
                 the
                 Parsis
                 believe
                 that
                 there
                 is
                 but
                 one
                 God
                 preserver
                 of
                 the
                 Universe
                 ;
                 that
                 he
                 acts
                 alone
                 and
                 immediately
                 in
                 all
                 things
                 ,
                 and
                 that
                 the
                 seven
                 servants
                 of
                 God
                 ,
                 for
                 whom
                 they
                 have
                 also
                 a
                 great
                 veneration
                 ,
                 have
                 only
                 an
                 inferiour
                 administration
                 whereof
                 they
                 are
                 obliged
                 to
                 give
                 account
                 :
                 and
                 after
                 the
                 enumerating
                 these
                 with
                 their
                 particular
                 charges
                 ,
                 he
                 reckons
                 up
                 26
                 under
                 them
                 with
                 their
                 several
                 names
                 ,
                 but
                 they
                 call
                 them
                 all
                 in
                 common
                 Geshoo
                 ,
                 i.
                 e.
                 Lords
                 ,
                 and
                 believe
                 ,
                 
                   he
                   saith
                
                 ,
                 that
                 they
                 have
                 an
                 absolute
                 power
                 over
                 the
                 things
                 ,
                 whereof
                 God
                 hath
                 intrusted
                 them
                 with
                 the
                 administration
                 .
                 Whence
                 it
                 comes
                 ,
                 that
                 they
                 make
                 no
                 difficulty
                 to
                 worship
                 them
                 ,
                 and
                 to
                 invocate
                 them
                 in
                 their
                 extremities
                 ,
                 out
                 of
                 a
                 perswasion
                 that
                 God
                 will
                 not
                 deny
                 them
                 any
                 thing
                 they
                 desire
                 on
                 their
                 intercession
                 .
                 Schickard
                 
                   relates
                   a
                   particular
                   story
                   of
                   the
                
                 Persian
                 King
                 Firutz
                 ,
                 
                 or
                 Perozes
                 ,
                 
                   which
                   shews
                   the
                   acknowledgement
                   of
                   a
                
                 Supreme
                 Deity
                 
                   among
                   the
                
                 Persians
                 ;
                 
                   in
                   his
                   time
                   ,
                   which
                   was
                   about
                   the
                   time
                   of
                   the
                
                 Council
                 of
                 Chalcedon
                 ,
                 
                   there
                   happened
                   a
                   mighty
                   drought
                   in
                
                 Persia
                 ,
                 
                   so
                   that
                   it
                   rained
                   not
                   for
                   seven
                   years
                   ,
                   and
                   when
                   the
                   Kings
                   granaries
                   
                   were
                   utterly
                   exhausted
                   ,
                   and
                   there
                   was
                   no
                   hope
                   of
                   further
                   supplies
                   ,
                   he
                   called
                   his
                   People
                   out
                   into
                   the
                   open
                   Fields
                   ,
                   and
                   there
                   in
                   a
                   most
                   humble
                   manner
                   he
                   besought
                
                 the
                 great
                 God
                 Lord
                 of
                 Heaven
                 and
                 Earth
                 ,
                 
                   to
                   send
                   them
                   rain
                   ,
                   and
                   gave
                   not
                   over
                   praying
                   till
                   a
                   plentiful
                   shower
                   fell
                   upon
                   them
                   :
                
                 which
                 ,
                 
                   saith
                   he
                
                 ,
                 is
                 another
                 example
                 ,
                 after
                 the
                 Ninivites
                 ,
                 of
                 Gods
                 great
                 mercy
                 after
                 a
                 publick
                 and
                 solemn
                 repentance
                 .
                 
                   But
                   that
                   this
                   Prince
                   was
                   yet
                   a
                   worshipper
                   of
                   the
                
                 Sun
                 ,
                 
                   appears
                   by
                   what
                   follows
                   ,
                   when
                   the
                
                 Emperor
                 Zen●
                 
                   had
                   him
                   at
                   his
                   mercy
                   ,
                   and
                   made
                   him
                   promise
                   fidelity
                   to
                   him
                   ,
                   by
                   bowing
                   of
                   himself
                   to
                   him
                   ;
                   he
                   to
                   avoid
                   the
                   reproach
                   of
                   it
                   among
                   his
                   People
                   ,
                   carried
                   himself
                   so
                   ,
                   that
                   he
                   seemed
                   only
                   to
                   them
                   to
                   make
                   his
                
                 Reverence
                 
                   to
                   the
                
                 Sun
                 
                   according
                   to
                   the
                   custom
                   of
                   his
                
                 Country
                 .
              
               
                 
                 
                   But
                   it
                   will
                   add
                   yet
                   more
                   to
                   the
                   conviction
                   of
                
                 T.
                 G.
                 
                   and
                   to
                   the
                   discovery
                   of
                   the
                
                 Nature
                 of
                 Idolatry
                 ,
                 
                   to
                   shew
                   that
                   those
                
                 Nations
                 ,
                 
                   which
                   are
                   at
                   this
                   day
                   charged
                   with
                
                 Idolatry
                 
                   by
                   the
                
                 Church
                 of
                 Rome
                 ,
                 
                   have
                   acknowledged
                
                 one
                 Supreme
                 God.
                 
                   And
                   I
                   shall
                   now
                   shew
                   that
                   those
                
                 Idolaters
                 
                   who
                   have
                   understood
                   their
                   own
                   Religion
                   ,
                   have
                   gone
                   upon
                   one
                   of
                   these
                   three
                   principles
                   ,
                   either
                
                 
                 (
                 1.
                 )
                 
                   that
                   God
                   hath
                   committed
                   the
                   Government
                   of
                   the
                   world
                   under
                   him
                   to
                   some
                   inferiour
                
                 Deities
                 ,
                 
                   which
                   was
                   the
                   principle
                   of
                   the
                
                 Platonists
                 ,
                 
                   and
                   of
                   the
                
                 Arabians
                 ,
                 and
                 Persians
                 .
                 Or
                 ,
                 (
                 2.
                 )
                 that
                 God
                 
                   is
                   the
                
                 Soul
                 
                   of
                   the
                
                 world
                 ,
                 
                   and
                   therefore
                   the
                   parts
                   of
                   it
                   deserve
                
                 divine
                 honour
                 ,
                 
                   which
                   was
                   the
                   principle
                   of
                
                 Varro
                 
                   and
                   the
                
                 Stoicks
                 .
                 Or
                 ,
                 (
                 3.
                 )
                 That
                 God
                 
                   is
                   of
                   so
                   great
                   perfection
                   and
                   excellency
                   ,
                   that
                   he
                   is
                   above
                   our
                
                 service
                 ,
                 
                   and
                   therefore
                   what
                   external
                   adoration
                   we
                   pay
                   ,
                   ought
                   to
                   be
                   to
                   something
                   below
                   him
                   :
                   which
                   I
                   shall
                   shew
                   to
                   have
                   been
                   the
                   principle
                   of
                   those
                   who
                   have
                   given
                   the
                   least
                   external
                   adoration
                   to
                   the
                   Supreme
                   God.
                   
                
              
               
                 
                   These
                   things
                   I
                   shall
                   make
                   appear
                   ,
                   by
                   giving
                   a
                   brief
                   account
                   of
                   the
                
                 Idolatry
                 
                   of
                   those
                   parts
                   of
                   the
                   world
                   ,
                   which
                   the
                
                 Emissaries
                 
                   of
                   the
                
                 Church
                 of
                 Rome
                 
                   have
                   shewed
                   their
                   greatest
                   zeal
                   in
                   endeavouring
                   to
                   convert
                   from
                   their
                
                 Idolatries
                 .
              
               
                 
                   There
                   are
                   two
                
                 Sects
                 
                   in
                   the
                
                 East-Indies
                 
                   (
                   if
                   I
                   may
                   call
                   them
                   so
                   )
                   from
                   whom
                   the
                   several
                   Nations
                   which
                   inhabit
                   there
                   have
                   received
                   what
                   principles
                   of
                   Religion
                   they
                   have
                   ;
                   and
                   those
                   are
                   the
                
                 Brachmans
                 
                   and
                   the
                
                 Chineses
                 ;
                 
                   and
                   the
                   giving
                   account
                   of
                   these
                
                 two
                 ,
                 
                   will
                   take
                   in
                   the
                   ways
                   of
                
                 worship
                 
                   that
                   are
                   generally
                   known
                   among
                   them
                   :
                
              
               
               
                 
                   For
                   the
                
                 Brachmans
                 ,
                 
                   I
                   shall
                   take
                   my
                   account
                   chiefly
                   from
                   those
                   who
                   have
                   been
                   conversant
                   among
                   them
                   ,
                   and
                   had
                   the
                   best
                   reason
                   to
                   understand
                   their
                   Religion
                   .
                
                 Francis
                 Xaverius
                 ,
                 
                   who
                   went
                   first
                   upon
                   that
                   commendable
                   imployment
                   of
                   converting
                   the
                
                 Indians
                 ,
                 
                 saith
                 ,
                 that
                 the
                 Brachmans
                 told
                 him
                 they
                 knew
                 very
                 well
                 there
                 was
                 but
                 one
                 God
                 :
                 
                   and
                   one
                   of
                   the
                   learned
                
                 Brachmans
                 
                   in
                   his
                   discourse
                   with
                   him
                   not
                   only
                   confessed
                   the
                   same
                   ,
                   but
                   added
                   ,
                
                 that
                 on
                 Sundays
                 ,
                 which
                 their
                 Teachers
                 kept
                 very
                 exactly
                 ,
                 they
                 used
                 only
                 this
                 prayer
                 ,
                 I
                 adore
                 thee
                 O
                 God
                 with
                 thy
                 Grace
                 and
                 Help
                 for
                 ever
                 .
                 Tursellinus
                 saith
                 ,
                 
                 that
                 he
                 confessed
                 this
                 to
                 be
                 one
                 of
                 their
                 great
                 mysteries
                 ,
                 that
                 there
                 was
                 one
                 God
                 maker
                 of
                 the
                 world
                 ,
                 who
                 reigns
                 in
                 Heaven
                 and
                 ought
                 to
                 be
                 worshipped
                 by
                 men
                 ,
                 
                   and
                   so
                   doth
                
                 Iarricus
                 .
                 Bartoli
                 
                   not
                   only
                   relates
                   the
                   same
                   passages
                   ,
                
                 
                 
                   but
                   gives
                   this
                   account
                   of
                   their
                
                 Theology
                 ;
                 that
                 they
                 call
                 the
                 Supreme
                 God
                 Parabrama
                 ,
                 which
                 in
                 their
                 language
                 signifies
                 absolutely
                 perfect
                 ,
                 being
                 the
                 Fountain
                 of
                 all
                 things
                 ,
                 existing
                 from
                 himself
                 ,
                 and
                 free
                 from
                 all
                 composition
                 :
                 that
                 he
                 committed
                 to
                 Brama
                 the
                 care
                 of
                 all
                 things
                 about
                 Religion
                 ;
                 to
                 Wistnow
                 ,
                 another
                 of
                 his
                 Sons
                 ,
                 the
                 care
                 of
                 mens
                 rights
                 and
                 relieving
                 them
                 in
                 their
                 necessities
                 ;
                 
                 
                   to
                   a
                   third
                
                 ,
                 the
                 power
                 over
                 the
                 elements
                 and
                 over
                 humane
                 bodies
                 :
                 These
                 three
                 they
                 represent
                 by
                 an
                 Image
                 with
                 three
                 Heads
                 rising
                 all
                 out
                 of
                 the
                 same
                 trunk
                 ;
                 these
                 are
                 highly
                 esteemed
                 and
                 prayed
                 to
                 ;
                 for
                 they
                 suppose
                 Parabrama
                 to
                 be
                 at
                 perfect
                 ease
                 ,
                 and
                 to
                 have
                 committed
                 the
                 care
                 of
                 all
                 to
                 them
                 .
                 
                   But
                   the
                
                 Brachman
                 Padmanaba
                 
                   gave
                   a
                   more
                   particular
                   account
                   of
                   the
                   management
                   of
                   all
                   things
                   to
                
                 Abraham
                 Rogers
                 
                   who
                   was
                   well
                   acquainted
                   with
                   him
                   ,
                   and
                   was
                   fifteen
                   years
                   in
                   those
                   parts
                   .
                
                 
                 Next
                 to
                 Brama
                 ,
                 
                   they
                   make
                   one
                
                 Dewendre
                 
                   to
                   be
                   the
                
                 Superintendent
                 Deity
                 ,
                 
                 
                   who
                   hath
                   many
                   more
                   under
                   him
                   ;
                   and
                   besides
                   these
                   ,
                   they
                   have
                   particular
                
                 Deities
                 ,
                 
                   over
                   the
                   several
                   parts
                   of
                   the
                   world
                   ,
                   as
                   the
                
                 Persians
                 
                   had
                   .
                   They
                   believe
                   both
                
                 good
                 and
                 evil
                 Spirits
                 ,
                 
                   and
                   call
                   them
                   by
                   several
                   names
                   :
                   the
                   former
                   they
                   call
                
                 Deütas
                 
                   and
                   the
                   other
                
                 Ratsjaies
                 ,
                 
                   and
                   the
                
                 Father
                 
                   of
                   both
                   sorts
                   to
                   be
                
                 Brachman
                 
                   the
                   son
                   of
                
                 Brama
                 .
                 In
                 particular
                 cases
                 ,
                 they
                 have
                 some
                 ,
                 
                   saith
                   Mr.
                
                 Lord
                 
                   (
                   who
                   conversed
                   among
                   them
                   and
                   to
                   whom
                
                 Mons.
                 Bernier
                 
                   refers
                   us
                   to
                   one
                   who
                   gave
                   a
                   faithful
                   account
                   of
                   them
                   )
                
                 whom
                 they
                 honour
                 as
                 Saints
                 and
                 make
                 their
                 addresses
                 to
                 ;
                 
                 
                 as
                 for
                 Marriage
                 they
                 invocate
                 Hurmount
                 ,
                 for
                 Health
                 Vagenaught
                 ,
                 for
                 success
                 in
                 Wars
                 
                 Bimohem
                 ,
                 for
                 Relief
                 Syer
                 ,
                 &c.
                 
                   and
                   I
                   suppose
                   incontinent
                   persons
                   may
                   have
                   someone
                   instead
                   of
                   S.
                
                 Mary
                 Magdalen
                 
                   to
                   pray
                   to
                   .
                   The
                   custom
                   of
                   their
                   daily
                   devotion
                   as
                   the
                
                 Brachman
                 Padmanaba
                 said
                 ,
                 was
                 first
                 to
                 meditate
                 of
                 God
                 before
                 they
                 rise
                 ,
                 
                 then
                 after
                 they
                 have
                 washed
                 themselves
                 they
                 repeat
                 24
                 names
                 of
                 God
                 and
                 touch
                 24
                 parts
                 of
                 their
                 bodies
                 ;
                 upon
                 Su●
                 rising
                 they
                 say
                 prayers
                 and
                 pour
                 down
                 water
                 in
                 honour
                 of
                 the
                 Sun
                 ,
                 and
                 then
                 〈◊〉
                 down
                 upon
                 their
                 knees
                 and
                 worship
                 him
                 and
                 after
                 perform
                 some
                 ceremonies
                 〈◊〉
                 their
                 Idols
                 ,
                 which
                 they
                 repeat
                 in
                 the
                 evening
                 .
                 
                   The
                   particular
                   devotion
                   which
                   the●
                   have
                   to
                   their
                
                 Saints
                 ,
                 and
                 Images
                 ,
                 a●●
                 Reliques
                 
                   is
                   fully
                   described
                   by
                
                 Boullaye-le-Gouz
                 
                   in
                   his
                   late
                
                 Travels
                 
                   into
                   those
                   parts
                
                 Mandelslo
                 saith
                 ,
                 
                 
                 that
                 in
                 the
                 time
                 of
                 the
                 publick
                 devotions
                 ,
                 they
                 have
                 long
                 Less●●
                 about
                 the
                 Lives
                 and
                 Miracles
                 of
                 the
                 Saints
                 ,
                 which
                 the
                 Bramans
                 make
                 use
                 〈◊〉
                 to
                 perswade
                 the
                 people
                 to
                 worship
                 them
                 ,
                 Intercessors
                 with
                 God
                 for
                 them
                 .
                 
                   Amo●●
                   their
                   Saints
                
                 Ram
                 
                   is
                   in
                   very
                   great
                   estim●tion
                   ,
                   being
                   the
                   restorer
                   of
                   their
                
                 Religi●●
                 
                   and
                   a
                   great
                
                 Patron
                 
                   of
                   their
                
                 Braman
                 Kircher
                 
                   supposeth
                   him
                   to
                   be
                   the
                   〈◊〉
                   with
                   him
                   whom
                   the
                
                 Iaponese
                 
                   call
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   the
                
                 Chinese
                 Ken
                 Kian
                 〈◊〉
                 
                 Kircher
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Kia
                 saith
                 Marini
                 ,
                 
                   and
                   those
                   of
                
                 Tunquin
                 Chiaga
                 ,
                 
                   or
                   as
                
                 Marini
                 Thic-Ca
                 ,
                 
                 
                   in
                   all
                   which
                   parts
                   he
                   is
                   in
                   very
                   great
                
                 veneration
                 ;
                 
                   him
                   they
                   look
                   on
                   as
                   the
                   great
                   propagator
                   of
                   their
                
                 Religion
                 
                   in
                   the
                
                 Eastern
                 parts
                 ,
                 
                 
                   and
                   they
                   say
                   he
                   had
                
                 80000
                 
                   disciples
                   ,
                   but
                   he
                   chose
                   ten
                   out
                   of
                   them
                   ,
                   all
                   to
                   disperse
                   his
                   opinions
                   .
                   From
                   whence
                   it
                   is
                   supposed
                   that
                   the
                
                 Religion
                 
                   of
                   the
                
                 Brachmans
                 
                   hath
                   spread
                   it self
                   not
                   only
                   over
                
                 Indosthan
                 ,
                 but
                 Camboia
                 ,
                 Tunquin
                 ,
                 
                 Cochinchina
                 ,
                 nay
                 China
                 
                   it self
                   ,
                   and
                
                 Iapan
                 
                   too
                   ;
                   where
                   it
                   is
                   an
                   usual
                   thing
                   for
                   persons
                   to
                   drown
                   ,
                   burn
                   or
                   famish
                   themselves
                   for
                   the
                   honour
                   of
                
                 Xaca
                 .
                 This
                 Sect
                 
                   was
                   brought
                   into
                
                 China
                 65
                 
                   years
                   after
                   Christ
                   from
                
                 Indosthan
                 ,
                 as
                 Trigautius
                 ,
                 (
                 
                   or
                   rather
                
                 Matthaeus
                 Riccius
                 
                   tells
                   us
                   ,
                   for
                
                 Bartoli
                 
                   assures
                   us
                
                 ,
                 
                 that
                 Trigautius
                 
                   only
                   published
                
                 Riccius
                 
                   his
                   papers
                   in
                   his
                   own
                   name
                   )
                   which
                   he
                   supposes
                   ,
                   was
                   brought
                   in
                   by
                   a
                   mistake
                   for
                   the
                   Christian
                   Religion
                   ,
                   (
                   and
                   surely
                   it
                   was
                   a
                   very
                   great
                   mistake
                   )
                   but
                   for
                   all
                   that
                   ,
                
                 Trigautius
                 
                   hath
                   found
                   a
                   ●trange
                   resemblance
                   between
                   the
                   Roman
                   Religion
                   and
                   theirs
                   .
                
                 For
                 ,
                 
                   saith
                   he
                
                 ,
                 they
                 worship
                 the
                 Trinity
                 after
                 a
                 certain
                 manner
                 ,
                 with
                 an
                 image
                 having
                 three
                 Heads
                 and
                 one
                 Body
                 ;
                 they
                 extol
                 coelibate
                 〈◊〉
                 a
                 high
                 degree
                 so
                 as
                 to
                 seem
                 to
                 condemn
                 
                 marriage
                 ;
                 they
                 forsake
                 their
                 Families
                 ,
                 and
                 go
                 up
                 and
                 down
                 begging
                 ,
                 (
                 i.
                 e.
                 
                   the
                   Order
                   of
                   Friers
                   among
                   them
                   ,
                   )
                
                 their
                 very
                 rites
                 and
                 customs
                 are
                 like
                 ours
                 ;
                 they
                 have
                 Images
                 in
                 their
                 Temples
                 ,
                 and
                 their
                 very
                 habits
                 agree
                 with
                 ours
                 .
                 
                   I
                   desire
                
                 T.
                 G.
                 
                   once
                   more
                   to
                   make
                   use
                   of
                   his
                   Friends
                   kindness
                   for
                
                 Trigautius
                 ,
                 
                   that
                   he
                   may
                   see
                   ,
                   whether
                   I
                   have
                   translated
                   him
                   right
                   or
                   no.
                   In
                   all
                   this
                   ,
                   he
                   mentions
                   nothing
                   of
                   the
                   Christian
                   Religion
                   ,
                   but
                   only
                   the
                   rewards
                   and
                   punishments
                   of
                   another
                   world
                   ;
                   which
                   most
                   Nations
                   of
                   the
                   world
                   have
                   believed
                   ;
                   and
                   for
                   their
                   other
                   resemblances
                   much
                   good
                   may
                   they
                   do
                   themselves
                   with
                   such
                   parts
                   of
                   Christianity
                   .
                
                 
                 
                   To
                   these
                
                 Bartoli
                 adds
                 ,
                 the
                 worshipping
                 the
                 Mother
                 of
                 God
                 with
                 a
                 Child
                 in
                 her
                 Arms
                 ,
                 their
                 Penances
                 ,
                 Monasteries
                 ,
                 Nunneries
                 ,
                 nay
                 their
                 very
                 Beads
                 and
                 Indulgencies
                 ;
                 And
                 Semedo
                 
                   saith
                   of
                   their
                
                 Priests
                 ,
                 
                 that
                 they
                 wear
                 their
                 Head
                 and
                 Beards
                 shaved
                 ,
                 they
                 worship
                 Idols
                 ;
                 they
                 marry
                 not
                 ;
                 they
                 live
                 in
                 Convents
                 4
                 or
                 500
                 together
                 ,
                 they
                 beg
                 ,
                 mutter
                 prayers
                 ;
                 they
                 sing
                 ;
                 they
                 have
                 several
                 offices
                 and
                 prayers
                 against
                 fire
                 ,
                 tempests
                 ,
                 misfortunes
                 ,
                 and
                 especially
                 for
                 the
                 dead
                 ;
                 in
                 which
                 functions
                 they
                 use
                 sacerdotal
                 garments
                 ;
                 their
                 Caps
                 are
                 like
                 ours
                 ,
                 and
                 their
                 sprinkling
                 
                 brushes
                 without
                 any
                 difference
                 at
                 all
                 ;
                 they
                 eat
                 neither
                 flesh
                 ,
                 nor
                 fish
                 ,
                 nor
                 eggs
                 ,
                 neither
                 do
                 they
                 drink
                 wine
                 .
                 
                   But
                   for
                   this
                   last
                   cause
                   of
                
                 Fish
                 and
                 Wine
                 ,
                 
                   I
                   might
                   have
                   imagined
                   he
                   had
                   been
                   describing
                   a
                   sort
                   of
                   men
                   much
                   nearer
                   home
                   .
                   The
                   same
                   resemblances
                
                 Bartoli
                 finds
                 ,
                 
                 
                   and
                   stands
                   amazed
                   at
                   in
                
                 Iapan
                 ;
                 
                   here
                   again
                   ,
                   he
                
                 finds
                 one
                 Image
                 with
                 three
                 Heads
                 for
                 the
                 Trinity
                 ,
                 and
                 forty
                 hands
                 to
                 denote
                 his
                 power
                 ,
                 which
                 they
                 call
                 
                   Denix
                   ;
                   (
                   but
                   he
                   saith
                   ,
                
                 their
                 Philosophers
                 interpret
                 it
                 of
                 the
                 Sun
                 ,
                 Moon
                 ,
                 Elements
                 and
                 first
                 Matter
                 ,
                 )
                 here
                 they
                 cross
                 themselves
                 ,
                 
                   but
                   with
                   a
                
                 S.
                 Andrewes
                 cross
                 ;
                 and
                 say
                 their
                 prayers
                 exactly
                 with
                 their
                 Beads
                 ,
                 of
                 which
                 they
                 have
                 180
                 on
                 a
                 string
                 ;
                 
                   and
                   which
                   is
                   yet
                   more
                   observable
                   ,
                
                 they
                 understand
                 not
                 one
                 word
                 of
                 their
                 prayers
                 ,
                 and
                 yet
                 they
                 hope
                 for
                 forgiveness
                 of
                 their
                 sins
                 for
                 saying
                 them
                 .
                 They
                 have
                 a
                 kind
                 of
                 Ave-Mary
                 Bell
                 for
                 the
                 times
                 of
                 their
                 prayers
                 :
                 have
                 pilgrimages
                 to
                 certain
                 places
                 ,
                 and
                 have
                 great
                 indulgences
                 promised
                 them
                 for
                 visiting
                 them
                 every
                 year
                 :
                 they
                 have
                 a
                 Tribunal
                 of
                 general
                 confession
                 ;
                 and
                 Troops
                 of
                 persons
                 who
                 carry
                 their
                 Images
                 in
                 procession
                 ,
                 and
                 have
                 great
                 honour
                 to
                 Reliques
                 ;
                 
                   especially
                   to
                   a
                
                 Tooth
                 of
                 Xaca
                 at
                 Meaco
                 ,
                 which
                 they
                 look
                 upon
                 as
                 of
                 mighty
                 vertue
                 ,
                 
                 being
                 brought
                 forth
                 ,
                 either
                 to
                 obtain
                 Rain
                 or
                 Fair
                 weather
                 :
                 
                   and
                   which
                   adds
                   yet
                   more
                   cause
                   of
                   admiration
                   ,
                
                 they
                 have
                 a
                 Pope
                 too
                 ,
                 the
                 Dairo
                 ,
                 
                   whom
                   he
                   calls
                
                 Zazzus
                 ,
                 who
                 hath
                 the
                 chief
                 care
                 of
                 Religion
                 ,
                 and
                 of
                 Canonizing
                 whom
                 he
                 thinks
                 fit
                 ,
                 and
                 thence
                 have
                 the
                 honour
                 of
                 
                 Cami's
                 or
                 Saints
                 ;
                 he
                 consecrates
                 Patriarchs
                 and
                 Prelates
                 ,
                 who
                 make
                 Priests
                 with
                 a
                 power
                 of
                 sacrificing
                 with
                 odors
                 ,
                 and
                 of
                 disposing
                 the
                 merits
                 of
                 Xaca
                 and
                 Amida
                 for
                 the
                 benefit
                 of
                 the
                 living
                 and
                 the
                 dead
                 .
                 Besides
                 ,
                 
                   saith
                   he
                
                 ,
                 they
                 have
                 multitudes
                 of
                 Religious
                 Orders
                 ,
                 Black
                 and
                 Grey
                 ,
                 Eremitical
                 and
                 Coenobitical
                 ;
                 and
                 Nuns
                 which
                 are
                 very
                 serviceable
                 and
                 kind
                 to
                 the
                 Bonzii
                 ,
                 who
                 shave
                 their
                 Heads
                 ,
                 profess
                 coelibate
                 ,
                 abstain
                 from
                 flesh
                 and
                 fish
                 ,
                 and
                 observe
                 their
                 hours
                 of
                 devotion
                 to
                 Xaca
                 .
                 These
                 things
                 ,
                 Bartoli
                 saith
                 ,
                 he
                 had
                 from
                 those
                 who
                 were
                 eye-witnesses
                 ,
                 and
                 had
                 been
                 long
                 conversant
                 among
                 them
                 .
                 
                   But
                   to
                   increase
                   the
                   admiration
                   yet
                   more
                   ,
                
                 Greuber
                 
                   in
                   his
                   late
                   account
                   of
                   his
                   return
                   from
                
                 China
                 ,
                 A.
                 D.
                 1661.
                 
                   by
                   the
                   way
                   of
                
                 Lassa
                 ,
                 or
                 Barantola
                 ,
                 as
                 Kircher
                 
                   calls
                   it
                
                 ,
                 
                 but
                 Greuber
                 himself
                 Baranateka
                 
                   (
                   where
                
                 ,
                 
                 
                   he
                   saith
                
                 ,
                 no
                 Christian
                 had
                 ever
                 been
                 )
                 
                   yet
                   there
                   he
                   found
                
                 Extreme
                 Unction
                 ,
                 Solemn
                 Processions
                 ,
                 worshipping
                 of
                 Reliques
                 ,
                 Monasteries
                 of
                 men
                 
                 and
                 women
                 ,
                 bare-footed
                 Missionaries
                 ,
                 and
                 several
                 other
                 things
                 ,
                 which
                 caused
                 amazement
                 in
                 him
                 ;
                 
                   but
                   above
                   all
                   he
                   wondred
                   at
                   their
                
                 Pope
                 ,
                 to
                 whom
                 they
                 give
                 divine
                 honours
                 ,
                 and
                 worship
                 his
                 very
                 excrements
                 ,
                 and
                 put
                 them
                 up
                 in
                 Golden
                 boxes
                 ,
                 as
                 a
                 most
                 excellent
                 Remedy
                 against
                 all
                 mischiefs
                 ;
                 
                   and
                   to
                   him
                   all
                   the
                
                 Kings
                 of
                 Tartary
                 make
                 their
                 solemn
                 addresses
                 ,
                 and
                 receive
                 their
                 Crowns
                 from
                 him
                 ;
                 and
                 those
                 that
                 come
                 near
                 him
                 ,
                 kiss
                 his
                 Toe
                 ,
                 as
                 Kircher
                 saith
                 ,
                 
                 and
                 give
                 the
                 same
                 adoration
                 that
                 they
                 do
                 to
                 the
                 Pope
                 at
                 Rome
                 ;
                 and
                 ,
                 
                   saith
                   he
                
                 ,
                 is
                 only
                 due
                 to
                 him
                 :
                 
                   which
                   he
                   looks
                   on
                   ,
                   as
                   a
                   notable
                   trick
                   of
                   the
                
                 Devil
                 ,
                 
                   to
                   steal
                   these
                   customs
                   from
                
                 Rome
                 ,
                 
                   and
                   to
                   carry
                   them
                   into
                   such
                   a
                   remote
                   part
                   of
                   the
                   world
                   ,
                   where
                   he
                   little
                   dreamed
                   of
                   being
                   found
                   out
                   in
                   his
                   villany
                   ,
                   had
                   not
                
                 Greuber
                 
                   chanced
                   to
                   have
                   passed
                   that
                   way
                   from
                
                 China
                 .
                 
                   I
                   find
                   these
                   Authours
                   very
                   much
                   puzzled
                   ,
                   what
                   account
                   to
                   give
                   of
                   all
                   these
                   customs
                   and
                   ceremonies
                   of
                   theirs
                   among
                
                 Infidels
                 and
                 Idolaters
                 :
                 Kircher
                 
                   runs
                   back
                   to
                
                 Presbyter
                 Iohn
                 ,
                 
                   others
                   to
                   S.
                
                 Thomas
                 ;
                 
                   when
                   alas
                   !
                   they
                   all
                   came
                   from
                   the
                   very
                   same
                   fountain
                   ,
                   from
                   whence
                   they
                   came
                   into
                   the
                
                 Roman
                 Church
                 ,
                 viz.
                 folly
                 and
                 Superstition
                 .
              
               
               
                 
                   And
                   they
                   do
                   not
                   want
                   wit
                   to
                   defend
                   themselves
                   upon
                   the
                   very
                   same
                   grounds
                   ,
                
                 
                 
                   that
                   they
                   do
                   :
                   as
                   for
                   instance
                   ,
                   in
                   their
                
                 worship
                 of
                 Images
                 ,
                 and
                 Saints
                 ,
                 
                   (
                   as
                   they
                   esteem
                   them
                   )
                   as
                   most
                   proper
                   to
                   our
                   purpose
                   .
                
                 Nicolaus
                 Pimenta
                 
                   in
                   his
                   epistle
                   to
                
                 Claudius
                 Aquaviva
                 General
                 
                   of
                   the
                
                 Iesuits
                 from
                 God
                 ,
                 A.
                 D.
                 1600.
                 saith
                 ,
                 that
                 when
                 they
                 disputed
                 with
                 the
                 Brachmans
                 ,
                 
                 about
                 their
                 worship
                 ,
                 they
                 told
                 them
                 ;
                 And
                 we
                 likewise
                 worship
                 one
                 God
                 as
                 well
                 as
                 you
                 ,
                 and
                 refer
                 all
                 the
                 honour
                 to
                 him
                 which
                 we
                 give
                 to
                 other
                 things
                 .
                 
                   I
                   would
                   he
                   had
                   told
                   us
                   what
                   answer
                   he
                   gave
                   them
                   ;
                   but
                   I
                   find
                   not
                   a
                   word
                   of
                   that
                   :
                   neither
                   can
                   I
                   see
                   what
                   it
                   was
                   capable
                   of
                   ,
                   unless
                   he
                   told
                   them
                   ,
                   that
                   they
                   lied
                   .
                   And
                   we
                   have
                   a
                   considerable
                
                 Testimony
                 
                   of
                   an
                   understanding
                
                 Gentleman
                 of
                 Rome
                 ,
                 
                   who
                   had
                   the
                   curiosity
                   to
                   enquire
                   strictly
                   into
                   the
                   worship
                   the
                
                 Gentiles
                 in
                 India
                 
                   gave
                   to
                   their
                
                 Deities
                 ;
                 that
                 they
                 have
                 no
                 other
                 name
                 to
                 express
                 their
                 Deity
                 but
                 Deu
                 or
                 Deurù
                 ,
                 
                 which
                 are
                 likewise
                 given
                 to
                 Princes
                 ;
                 from
                 whence
                 he
                 infers
                 that
                 the
                 Gods
                 of
                 the
                 Gentiles
                 although
                 adored
                 and
                 worshipped
                 both
                 in
                 ancient
                 and
                 modern
                 times
                 ,
                 were
                 never
                 looked
                 on
                 in
                 the
                 same
                 degree
                 with
                 God
                 the
                 Creator
                 of
                 the
                 Universe
                 ,
                 and
                 wherein
                 almost
                 
                 all
                 Nations
                 of
                 the
                 World
                 have
                 and
                 do
                 hold
                 him
                 ,
                 some
                 calling
                 him
                 the
                 First
                 Cause
                 ,
                 others
                 the
                 Soul
                 of
                 the
                 World
                 ,
                 others
                 Perabrahmi
                 as
                 the
                 Gentiles
                 at
                 this
                 day
                 in
                 India
                 :
                 but
                 the
                 other
                 Gods
                 are
                 and
                 were
                 always
                 with
                 them
                 ,
                 as
                 Saints
                 are
                 with
                 us
                 :
                 of
                 the
                 truth
                 whereof
                 I
                 have
                 great
                 arguments
                 at
                 least
                 among
                 the
                 Indian
                 Gentiles
                 ;
                 or
                 at
                 the
                 highest
                 they
                 esteemed
                 them
                 only
                 as
                 men
                 Deified
                 by
                 the
                 Favour
                 of
                 God
                 ,
                 as
                 Hercules
                 ,
                 Romulus
                 ,
                 Augustus
                 ,
                 &c.
                 
                 Mons.
                 Bernier
                 
                   when
                   he
                   was
                   at
                   the
                
                 University
                 
                   of
                   the
                
                 Brachmans
                 in
                 Benares
                 upon
                 Ganges
                 ,
                 
                   discoursing
                   with
                   one
                   of
                   the
                   most
                   learned
                   men
                   among
                   them
                   ,
                   he
                   proposed
                   to
                   him
                   the
                   Question
                   ,
                
                 
                 about
                 the
                 adoration
                 of
                 their
                 Idols
                 ,
                 
                   and
                   reproaching
                   them
                   with
                   it
                   ,
                   as
                   a
                   thing
                   very
                   unreasonable
                   ;
                   they
                   gave
                   him
                   this
                   remarkable
                   answer
                   ,
                
                 We
                 have
                 indeed
                 in
                 our
                 Temples
                 store
                 of
                 divers
                 Statues
                 ,
                 as
                 those
                 of
                 
                   Brahma
                   ,
                   Mahadeu
                   ,
                   Genich
                
                 and
                 Gavani
                 ,
                 who
                 are
                 some
                 of
                 the
                 chief
                 and
                 most
                 perfect
                 Deutas
                 ;
                 and
                 we
                 have
                 also
                 many
                 others
                 of
                 less
                 perfection
                 ,
                 to
                 whom
                 we
                 pay
                 great
                 honour
                 ,
                 prostrating
                 our selves
                 before
                 them
                 and
                 presenting
                 them
                 Flowers
                 ,
                 Rice
                 ,
                 Oyles
                 ,
                 Saffron
                 and
                 such
                 things
                 with
                 much
                 ceremony
                 ;
                 but
                 we
                 do
                 not
                 believe
                 these
                 Statues
                 to
                 be
                 Brahma
                 or
                 Bechen
                 ,
                 &c.
                 themselves
                 ,
                 but
                 only
                 their
                 Images
                 and
                 Representations
                 ,
                 
                 and
                 we
                 do
                 not
                 give
                 them
                 that
                 honour
                 but
                 upon
                 the
                 account
                 of
                 what
                 they
                 represent
                 .
                 They
                 are
                 in
                 our
                 Temples
                 ,
                 because
                 it
                 is
                 necessary
                 for
                 praying
                 well
                 ,
                 to
                 have
                 something
                 before
                 our
                 eyes
                 that
                 may
                 fix
                 the
                 mind
                 ;
                 and
                 when
                 we
                 pray
                 ,
                 it
                 is
                 not
                 the
                 Statue
                 we
                 pray
                 to
                 ,
                 but
                 he
                 that
                 is
                 represented
                 by
                 it
                 .
                 For
                 the
                 rest
                 we
                 acknowledge
                 ,
                 that
                 't
                 is
                 God
                 that
                 is
                 absolute
                 ,
                 and
                 the
                 only
                 omnipotent
                 Lord
                 and
                 Master
                 .
                 This
                 ,
                 
                   saith
                   he
                
                 ,
                 was
                 his
                 answer
                 without
                 adding
                 or
                 substracting
                 any
                 thing
                 .
                 
                   And
                   I
                   desire
                   to
                   be
                   resolved
                   by
                
                 T.
                 G.
                 
                   whether
                   upon
                   these
                   principles
                   they
                   were
                   guilty
                   of
                
                 Idolatry
                 ,
                 
                   or
                   no
                   ?
                   I
                   am
                   sure
                   their
                   Church
                   accounts
                   them
                   so
                   ;
                   and
                   yet
                   they
                   neither
                   believe
                   their
                
                 Images
                 
                   to
                   be
                
                 Gods
                 ,
                 nor
                 terminate
                 their
                 worship
                 
                   upon
                   them
                   ;
                   and
                   if
                   they
                   be
                   guilty
                   upon
                   these
                   principles
                   ,
                
                 T.G.
                 
                   can
                   never
                   clear
                   the
                
                 Church
                 of
                 Rome
                 .
              
               
                 
                   But
                   besides
                   ,
                   they
                   have
                   another
                   way
                   of
                   defending
                   themselves
                   ,
                   which
                   the
                   same
                   Author
                   gives
                   this
                   account
                   of
                   ,
                
                 viz.
                 that
                 God
                 or
                 that
                 Soveraign
                 being
                 whom
                 they
                 call
                 Achar
                 (
                 immutable
                 )
                 hath
                 produced
                 or
                 drawn
                 out
                 of
                 his
                 own
                 substance
                 ,
                 not
                 only
                 souls
                 ,
                 
                 but
                 also
                 whatever
                 is
                 material
                 and
                 corporeal
                 in
                 the
                 Universe
                 ,
                 so
                 that
                 all
                 the
                 things
                 in
                 the
                 world
                 are
                 but
                 one
                 and
                 the
                 same
                 thing
                 which
                 is
                 God
                 himself
                 ;
                 as
                 
                 all
                 numbers
                 are
                 but
                 one
                 and
                 the
                 same
                 unity
                 repeated
                 .
                 
                   If
                   this
                   principle
                   of
                   theirs
                   were
                   true
                   ,
                   I
                   hope
                   they
                   might
                   stand
                   upon
                   even
                   terms
                   with
                
                 T.
                 G.
                 
                   as
                   to
                   the
                
                 adoration
                 of
                 the
                 Host.
                 
                   For
                   if
                   the
                   belief
                   on
                   one
                   side
                   will
                   justifie
                   his
                   Church
                   from
                
                 Idolatry
                 ,
                 
                   a
                   sufficient
                   object
                   of
                   adoration
                   being
                   supposed
                   to
                   be
                   present
                   ,
                   I
                   hope
                   the
                   same
                   supposition
                   on
                   their
                   side
                   may
                   do
                   it
                   too
                   ;
                   so
                   that
                   if
                   men
                   can
                   be
                   but
                
                 foolish
                 and
                 extravagant
                 
                   enough
                   in
                   their
                   opinion
                   about
                   a
                   thing
                   ,
                   they
                   need
                   not
                   doubt
                   the
                   lawfulness
                   of
                   the
                   worship
                   they
                   pay
                   to
                   it
                   .
                   And
                   that
                   this
                   is
                   not
                   a
                   meer
                   supposition
                   not
                   only
                   appears
                   by
                   the
                   Testimony
                   of
                   this
                   inquisitive
                   Person
                   ,
                   but
                   by
                   what
                
                 Trigautius
                 
                   saith
                   of
                   the
                
                 Chineses
                 ,
                 
                 that
                 this
                 opinion
                 is
                 very
                 prevalent
                 among
                 the
                 Learned
                 men
                 there
                 ,
                 that
                 makes
                 the
                 world
                 and
                 God
                 to
                 be
                 one
                 substance
                 ,
                 of
                 which
                 all
                 particular
                 things
                 are
                 members
                 ;
                 
                   and
                   by
                   what
                
                 Alexander
                 Valignanus
                 ,
                 
                 Provincial
                 
                   of
                   the
                
                 Iesuits
                 
                   in
                   the
                
                 Indies
                 
                   for
                   thirty
                   years
                   ,
                   hath
                   said
                   upon
                   this
                   subject
                   .
                   In
                   his
                   discourse
                   about
                   the
                   best
                   means
                   of
                   converting
                   the
                
                 Iaponese
                 ,
                 
                   printed
                   by
                
                 Possevine
                 ,
                 
                   he
                   tells
                   us
                   of
                   a
                
                 Sect
                 
                   among
                   them
                
                 ,
                 who
                 hold
                 but
                 one
                 principle
                 ,
                 
                   which
                   they
                   call
                
                 the
                 first
                 reason
                 ,
                 
                   and
                   the
                
                 true
                 opinion
                 ,
                 
                   and
                   the
                
                 divine
                 truth
                 ,
                 and
                 that
                 this
                 principle
                 is
                 all
                 things
                 ,
                 and
                 all
                 
                 things
                 are
                 nothing
                 but
                 it
                 extended
                 now
                 and
                 do
                 return
                 into
                 it
                 again
                 upon
                 their
                 dissolution
                 ,
                 that
                 the
                 soul
                 of
                 man
                 is
                 the
                 same
                 with
                 it
                 ,
                 that
                 men
                 by
                 inward
                 contemplation
                 may
                 now
                 attain
                 to
                 a
                 knowledge
                 of
                 and
                 union
                 with
                 this
                 first
                 principle
                 ;
                 
                   and
                   as
                   one
                   of
                   the
                
                 Iaponese
                 
                   converts
                   said
                
                 ,
                 after
                 a
                 man
                 hath
                 spent
                 thirty
                 years
                 in
                 this
                 contemplation
                 ,
                 he
                 is
                 then
                 fit
                 to
                 be
                 Canonized
                 ,
                 and
                 to
                 be
                 worshipped
                 among
                 their
                 Cami's
                 and
                 Fotoques
                 .
                 This
                 first
                 principle
                 they
                 grant
                 to
                 be
                 one
                 ,
                 absolutely
                 Perfect
                 and
                 Wise
                 ,
                 but
                 not
                 thoughtful
                 ,
                 but
                 living
                 in
                 perfect
                 ease
                 and
                 happiness
                 .
                 
                   This
                   ,
                   saith
                
                 Bernier
                 ,
                 is
                 the
                 great
                 Cabala
                 of
                 the
                 Brachmans
                 and
                 
                   Persians
                   ;
                   and
                   if
                
                 Valignanus
                 
                   may
                   be
                   credited
                
                 ,
                 is
                 so
                 of
                 the
                 Iaponeses
                 too
                 :
                 
                   and
                   it
                   seems
                   to
                   be
                   the
                   very
                   same
                   which
                
                 Orpheus
                 
                   had
                   from
                   the
                
                 Egyptians
                 ,
                 
                   and
                   contains
                   in
                   it
                   the
                   most
                   plausible
                
                 Reason
                 
                   of
                   giving
                
                 divine
                 worship
                 
                   to
                   any
                   thing
                   ,
                   which
                   is
                   proposed
                   for
                   adoration
                   .
                
                 Valignanus
                 
                   offers
                   a
                   great
                   many
                   arguments
                   against
                   this
                   opinion
                   ,
                   but
                   I
                   dare
                   say
                   not
                   one
                   of
                   them
                   stronger
                   or
                   plainer
                   than
                   those
                   which
                   are
                   daily
                   brought
                   against
                
                 transubstantiation
                 :
                 
                   and
                   yet
                
                 T.
                 G.
                 
                   will
                   by
                   no
                   means
                   allow
                   any
                
                 Idolatry
                 
                   therein
                   ,
                   because
                   the
                   object
                   supposed
                   to
                   be
                   present
                   ,
                   deserves
                   our
                   adoration
                   .
                   But
                   the
                   generality
                   of
                   the
                   people
                
                 
                 Valignanus
                 
                   confesses
                   did
                   acknowledge
                   a
                
                 Supreme
                 Being
                 
                   whom
                   they
                   called
                
                 Tento
                 ,
                 and
                 believed
                 him
                 to
                 be
                 the
                 Governour
                 of
                 the
                 World
                 ,
                 and
                 to
                 him
                 in
                 their
                 great
                 distresses
                 they
                 made
                 supplications
                 ,
                 believing
                 that
                 all
                 things
                 are
                 well
                 known
                 by
                 him
                 ;
                 but
                 under
                 him
                 they
                 suppose
                 many
                 Cami's
                 and
                 Fotoques
                 to
                 be
                 ,
                 whom
                 they
                 acknowledge
                 to
                 have
                 had
                 a
                 beginning
                 ,
                 such
                 as
                 Xaca
                 ,
                 and
                 Amida
                 ,
                 and
                 Canon
                 ,
                 and
                 Toranga
                 and
                 many
                 others
                 ,
                 to
                 whom
                 they
                 make
                 their
                 daily
                 addresses
                 in
                 their
                 Temples
                 .
                 
                   And
                   the
                
                 Reasons
                 which
                 Valignanus
                 
                   gives
                   against
                   this
                   way
                   of
                   worship
                   among
                   them
                   deserve
                   our
                   consideration
                   .
                
                 1.
                 
                 Because
                 God
                 only
                 hath
                 the
                 power
                 of
                 conferring
                 the
                 blessings
                 of
                 this
                 life
                 or
                 another
                 upon
                 us
                 ;
                 
                 
                   and
                   his
                   argument
                   must
                   hold
                   as
                   to
                   both
                   ,
                   or
                   else
                   it
                   doth
                   not
                   reach
                   home
                   ;
                   for
                   the
                
                 Iaponeses
                 
                   are
                   observed
                   more
                   to
                   pray
                   to
                   their
                
                 Saints
                 or
                 Deities
                 
                   for
                   riches
                   ,
                   and
                   health
                   and
                   honour
                   ,
                   than
                   for
                   what
                   belongs
                   to
                   another
                   life
                   .
                
                 2.
                 
                 Because
                 Xaca
                 and
                 Amida
                 and
                 the
                 rest
                 of
                 the
                 Cami
                 and
                 Fotoque
                 were
                 once
                 men
                 ,
                 and
                 therefore
                 the
                 administration
                 of
                 the
                 world
                 cannot
                 be
                 committed
                 to
                 them
                 ,
                 being
                 a
                 thing
                 above
                 humane
                 understanding
                 .
                 
                   Very
                   well
                   again
                   :
                   and
                   if
                   ▪
                   this
                   argument
                   signifie
                   any
                   thing
                   ,
                   it
                   must
                   extend
                   to
                   their
                   incapacity
                   
                   of
                   receiving
                   their
                   addresses
                   for
                   want
                   of
                   divine
                   knowledge
                   ;
                   otherwise
                   they
                   might
                   pray
                   to
                
                 Amida
                 and
                 Xaca
                 
                   still
                   ,
                   as
                
                 Mediators
                 
                   at
                   least
                   between
                   God
                   and
                   them
                   .
                
                 3.
                 
                 Because
                 the
                 world
                 was
                 ,
                 before
                 they
                 had
                 a
                 being
                 ,
                 and
                 consequently
                 was
                 governed
                 by
                 that
                 Wise
                 Being
                 which
                 made
                 it
                 ;
                 and
                 he
                 that
                 disposed
                 of
                 things
                 then
                 ,
                 doth
                 so
                 still
                 ;
                 therefore
                 it
                 is
                 an
                 absurd
                 thing
                 to
                 pray
                 to
                 and
                 adore
                 such
                 beings
                 which
                 did
                 not
                 make
                 the
                 world
                 .
                 
                   All
                   which
                   I
                   grant
                   to
                   be
                   reasonably
                   ,
                   and
                   truly
                   said
                   ,
                   and
                   only
                   desire
                   they
                   may
                   be
                   remembred
                   against
                   another
                   day
                   :
                   and
                   what
                   he
                   adds
                
                 about
                 the
                 great
                 affront
                 which
                 is
                 offered
                 to
                 God
                 ,
                 when
                 the
                 honour
                 which
                 belongs
                 to
                 him
                 is
                 given
                 to
                 any
                 creatures
                 ,
                 
                 either
                 dead
                 men
                 ,
                 or
                 Images
                 ,
                 or
                 Devils
                 ;
                 and
                 yet
                 he
                 makes
                 no
                 scruple
                 notwithstanding
                 the
                 former
                 pretences
                 ,
                 to
                 charge
                 these
                 Gentiles
                 with
                 Idolatry
                 .
              
               
                 
                 
                   It
                   remains
                   now
                   ,
                   that
                   I
                   consider
                   the
                
                 Religion
                 
                   of
                   the
                
                 Chineses
                 ;
                 
                   that
                   I
                   mean
                   ,
                   which
                   is
                   properly
                   theirs
                   ,
                   and
                   is
                   by
                   Writers
                   commonly
                   called
                   the
                
                 First
                 Sect
                 
                   among
                   them
                   ,
                   and
                   by
                
                 Martinius
                 the
                 Philosophical
                 Sect.
                 
                 
                   Although
                   he
                   admires
                   them
                   for
                   their
                
                 morality
                 ;
                 yet
                 ,
                 
                   he
                   saith
                
                 ,
                 although
                 anciently
                 they
                 did
                 believe
                 and
                 worship
                 one
                 
                 God
                 ,
                 yet
                 that
                 now
                 they
                 have
                 left
                 off
                 to
                 worship
                 him
                 because
                 they
                 do
                 not
                 know
                 how
                 to
                 do
                 it
                 :
                 but
                 Greuber
                 ,
                 
                 
                   who
                   came
                   later
                   from
                   thence
                   saith
                   ,
                
                 that
                 they
                 do
                 profess
                 to
                 worship
                 one
                 Supreme
                 Being
                 which
                 they
                 call
                 Sciax-Ti
                 ,
                 and
                 adore
                 him
                 by
                 certain
                 sacrifices
                 of
                 paper
                 and
                 incense
                 .
                 They
                 worship
                 no
                 Pagod
                 or
                 Idol
                 ,
                 saith
                 Semedo
                 ,
                 
                 but
                 acknowledge
                 a
                 Superiority
                 or
                 Deity
                 ,
                 who
                 is
                 able
                 to
                 chastise
                 or
                 reward
                 :
                 but
                 they
                 have
                 no
                 Churches
                 wherein
                 they
                 worship
                 him
                 ,
                 nor
                 any
                 divine
                 service
                 which
                 they
                 celebrate
                 ,
                 nor
                 any
                 prayers
                 that
                 they
                 rehearse
                 ,
                 nor
                 any
                 Priests
                 or
                 Ministers
                 which
                 officiate
                 at
                 his
                 service
                 .
                 Yet
                 they
                 speak
                 and
                 write
                 very
                 honourably
                 of
                 him
                 ,
                 neither
                 do
                 they
                 attribute
                 any
                 undecent
                 thing
                 to
                 him
                 ,
                 as
                 our
                 Ancestors
                 did
                 to
                 their
                 Gods
                 :
                 but
                 they
                 have
                 Temples
                 for
                 Heaven
                 and
                 Earth
                 in
                 Nankin
                 and
                 Pekim
                 ,
                 in
                 which
                 the
                 King
                 himself
                 offers
                 the
                 sacrifice
                 ;
                 and
                 in
                 the
                 Cities
                 they
                 have
                 Temples
                 for
                 Tutelar
                 Spirits
                 ,
                 to
                 which
                 the
                 Mandarins
                 do
                 sacrifice
                 ;
                 as
                 ,
                 to
                 the
                 Spirits
                 of
                 the
                 Rivers
                 ,
                 Mountains
                 and
                 four
                 parts
                 of
                 the
                 World
                 ,
                 &c.
                 and
                 there
                 are
                 Temples
                 to
                 the
                 honour
                 of
                 great
                 Benefactors
                 to
                 the
                 publick
                 ,
                 and
                 therein
                 are
                 placed
                 their
                 Images
                 .
                 
                   Trigautius
                   saith
                
                 ,
                 
                 that
                 he
                 finds
                 in
                 their
                 ancient
                 Books
                 that
                 the
                 
                 Chineses
                 did
                 of
                 old
                 time
                 worship
                 one
                 Supreme
                 God
                 ,
                 whom
                 they
                 called
                 King
                 of
                 Heaven
                 ,
                 or
                 by
                 another
                 name
                 Heaven
                 and
                 Earth
                 :
                 and
                 besides
                 him
                 they
                 worshipped
                 Tutelar
                 Spirits
                 ;
                 
                   to
                   the
                   same
                   purpose
                   with
                
                 Semedo
                 :
                 and
                 the
                 same
                 ,
                 
                   he
                   saith
                
                 ,
                 continues
                 still
                 in
                 the
                 learned
                 Sect
                 among
                 them
                 ,
                 whose
                 first
                 Author
                 was
                 their
                 famous
                 Confutius
                 :
                 to
                 him
                 they
                 have
                 a
                 Temple
                 erected
                 in
                 every
                 City
                 with
                 his
                 Image
                 ,
                 or
                 his
                 name
                 in
                 golden
                 letters
                 ,
                 whither
                 all
                 the
                 Magistrates
                 every
                 new
                 or
                 full
                 Moon
                 do
                 resort
                 ,
                 to
                 give
                 honour
                 to
                 Confutius
                 with
                 bowings
                 ,
                 and
                 Wax-candles
                 ,
                 and
                 incense
                 :
                 the
                 same
                 they
                 do
                 on
                 his
                 birth-day
                 ,
                 and
                 other
                 set
                 times
                 ;
                 there
                 to
                 express
                 their
                 gratitude
                 for
                 the
                 mighty
                 advantages
                 they
                 have
                 had
                 by
                 his
                 Doctrine
                 ,
                 but
                 they
                 make
                 no
                 prayers
                 to
                 him
                 ,
                 and
                 neither
                 seek
                 nor
                 hope
                 for
                 any
                 thing
                 from
                 him
                 .
                 They
                 have
                 likewise
                 Temples
                 to
                 Tutelar
                 Spirits
                 for
                 every
                 City
                 and
                 Tribunal
                 ;
                 where
                 they
                 make
                 oblations
                 ,
                 and
                 burn
                 perfumes
                 ,
                 acknowledging
                 these
                 to
                 have
                 power
                 to
                 reward
                 and
                 punish
                 .
                 Bartoli
                 saith
                 ,
                 
                 it
                 is
                 not
                 out
                 of
                 any
                 contempt
                 of
                 Religion
                 ,
                 but
                 out
                 of
                 reverence
                 to
                 the
                 Deity
                 because
                 of
                 the
                 excellency
                 of
                 his
                 Majesty
                 ,
                 that
                 they
                 suffer
                 none
                 but
                 the
                 King
                 to
                 offer
                 Sacrifice
                 to
                 him
                 :
                 and
                 accordingly
                 the
                 larger
                 Power
                 the
                 Tutelar
                 Spirits
                 
                 are
                 supposed
                 to
                 have
                 ,
                 the
                 greater
                 Magistrates
                 are
                 to
                 attend
                 their
                 service
                 :
                 and
                 the
                 lesser
                 those
                 of
                 Cities
                 ,
                 and
                 Mountains
                 ,
                 and
                 Rivers
                 .
                 
                   But
                   that
                   which
                   is
                   more
                   material
                   to
                   our
                   present
                   business
                   ,
                   is
                   ,
                   to
                   consider
                   the
                
                 Resolution
                 
                   of
                   a
                
                 case
                 of
                 Conscience
                 
                   not
                   long
                   since
                   given
                   at
                
                 Rome
                 
                   by
                   the
                
                 Congregation
                 of
                 Cardinals
                 de
                 propagandâ
                 fide
                 ,
                 
                   after
                   advising
                   with
                   and
                   the
                   full
                   consent
                   of
                   the
                
                 Pope
                 obtained
                 12
                 Sept.
                 1645.
                 
                 
                   Which
                   resolution
                   ,
                   and
                   decree
                   was
                   Printed
                   in
                   the
                
                 Press
                 
                   of
                   the
                
                 Congregation
                 
                   the
                   same
                   year
                   ,
                   with
                   the
                
                 Popes
                 Decree
                 
                   annexed
                   to
                   it
                   ,
                   and
                   his
                   peremptory
                   command
                   for
                   the
                   observation
                   of
                   it
                   by
                   all
                
                 Missionaries
                 ;
                 
                   and
                   that
                
                 Copy
                 
                   of
                   the
                
                 Resolution
                 
                   I
                   have
                   seen
                   ,
                   was
                   attested
                   by
                   a
                   publick
                
                 Notary
                 
                   to
                   agree
                   with
                   the
                
                 Original
                 Decree
                 :
                 
                   which
                   case
                   will
                   help
                   us
                   very
                   much
                   to
                   the
                   right
                   understanding
                   the
                
                 Notion
                 of
                 Idolatry
                 
                   according
                   to
                   the
                   sense
                   of
                   the
                   Church
                   of
                
                 Rome
                 .
              
               
                 
                   The
                   case
                   was
                   this
                   ;
                   The
                
                 Missionaries
                 
                   of
                   the
                
                 Society
                 of
                 Iesuits
                 ,
                 
                   having
                   had
                   a
                   plentiful
                   harvest
                   in
                
                 China
                 ,
                 
                   and
                   many
                   of
                   the
                   Great
                   men
                   embracing
                   the
                
                 Christian
                 Religion
                 
                   by
                   their
                   means
                   ;
                   the
                
                 Missionaries
                 
                   of
                   other
                
                 Orders
                 ,
                 
                   especially
                   the
                
                 Franciscans
                 ,
                 
                   had
                   a
                   great
                   curiosity
                   to
                   understand
                   the
                   arts
                   ,
                   which
                   the
                
                 Iesuits
                 
                   used
                   in
                   prevailing
                   with
                   so
                   many
                   Great
                   persons
                   to
                   become
                
                 
                 Christians
                 ;
                 
                   and
                   upon
                   full
                   enquiry
                   ,
                   they
                   found
                   they
                   gave
                   them
                   great
                   liberty
                   ,
                   as
                   to
                   the
                
                 five
                 Precepts
                 of
                 the
                 Church
                 ,
                 
                   as
                   they
                   call
                   them
                
                 ,
                 viz.
                 hearing
                 Mass
                 ,
                 annual
                 Confession
                 ,
                 receiving
                 the
                 Sacrament
                 at
                 Easter
                 ,
                 Fasting
                 at
                 the
                 solemn
                 times
                 ,
                 and
                 Tenths
                 and
                 First-fruits
                 :
                 
                   besides
                   ,
                   they
                   did
                   forbear
                   their
                
                 Ceremonies
                 of
                 baptism
                 ,
                 their
                 oyl
                 and
                 spittle
                 
                   in
                   the
                
                 ears
                 ,
                 and
                 salt
                 
                   in
                   the
                
                 mouth
                 ,
                 
                   when
                   they
                
                 baptized
                 Women
                 ,
                 
                   and
                   giving
                
                 extreme
                 Unction
                 
                   to
                   them
                   ,
                   because
                   the
                
                 jealousie
                 
                   of
                   their
                
                 Husbands
                 
                   would
                   not
                   permit
                   them
                   to
                   use
                   them
                   ;
                   but
                   that
                   which
                   is
                   most
                   to
                   our
                   purpose
                   is
                   the
                   liberty
                   they
                   gave
                   the
                
                 Mandarins
                 
                   in
                   two
                   things
                
                 .
                 1.
                 
                 To
                 go
                 to
                 the
                 Temple
                 of
                 the
                 Tutelar
                 Spirit
                 in
                 every
                 City
                 ,
                 
                   as
                   they
                   are
                   bound
                   by
                   vertue
                   of
                   their
                   office
                   to
                   do
                   twice
                   a
                   month
                   ,
                   or
                   else
                   they
                   forfeit
                   their
                   places
                   ,
                   and
                   there
                   to
                   prostrate
                   themselves
                   before
                   the
                
                 Idol
                 ,
                 
                   with
                   all
                   the
                
                 external
                 acts
                 of
                 adoration
                 
                   that
                   others
                   used
                   ;
                   and
                   swearing
                   before
                   it
                   when
                   they
                   enter
                   into
                   their
                   office
                   ,
                   so
                   they
                   did
                   secretly
                   convey
                   a
                
                 Crucifix
                 
                   among
                   the
                   flowers
                   ,
                   that
                   lay
                   upon
                   the
                
                 altar
                 ,
                 
                   or
                   hold
                   it
                   cunningly
                   in
                   their
                   hands
                   ,
                   and
                   direct
                   all
                   their
                   adorations
                   to
                   the
                
                 Crucifix
                 
                   by
                   the
                   inward
                   intention
                   of
                   their
                   minds
                   .
                
                 2.
                 
                 To
                 go
                 to
                 the
                 Temple
                 of
                 Keum-Fucu
                 ,
                 or
                 Confucius
                 ,
                 twice
                 a
                 year
                 ,
                 and
                 to
                 perform
                 all
                 the
                 
                 solemnities
                 there
                 ,
                 that
                 the
                 rest
                 did
                 :
                 
                   and
                   the
                   same
                   as
                   to
                
                 the
                 Temples
                 of
                 their
                 Ancestors
                 which
                 are
                 erected
                 to
                 their
                 honour
                 according
                 to
                 the
                 precepts
                 of
                 
                   Confucius
                   ;
                   because
                   the
                
                 Chineses
                 
                   declared
                   that
                   they
                   intended
                   only
                   to
                   give
                   the
                   same
                   reverence
                   to
                   the
                
                 memory
                 
                   of
                   their
                
                 Ancestors
                 ,
                 
                   which
                   they
                   would
                   do
                   to
                
                 themselves
                 
                   if
                   they
                   were
                   still
                   living
                   ;
                   and
                   what
                   they
                   offer
                   to
                   them
                   is
                   nothing
                   but
                   what
                   they
                   would
                   give
                   them
                   ,
                   if
                   they
                   were
                   alive
                   ,
                   without
                   any
                   intention
                   to
                   beg
                   any
                   thing
                   from
                   them
                   ,
                   when
                   they
                   know
                   them
                   to
                   be
                   dead
                   :
                   and
                   the
                   same
                   allowance
                   they
                   gave
                   ,
                   as
                   to
                   the
                
                 Images
                 
                   of
                   their
                
                 Ancestors
                 ,
                 
                   about
                   which
                   many
                   Ceremonies
                   were
                   used
                   by
                   them
                   .
                   The
                
                 Missionaries
                 
                   of
                   S.
                
                 Francis
                 
                   order
                   ,
                   being
                   well
                   informed
                   of
                   the
                
                 Truth
                 
                   of
                   these
                   things
                   ,
                   from
                   the
                
                 Philippines
                 
                   they
                   send
                   a
                
                 Memorial
                 
                   to
                   the
                
                 King
                 of
                 Spain
                 
                   concerning
                   them
                   ,
                   who
                   by
                   his
                
                 Ambassador
                 
                   represents
                   it
                   to
                   the
                
                 Pope
                 ,
                 
                   whereupon
                   the
                
                 Congregation
                 of
                 Cardinals
                 
                   was
                   called
                   ,
                   and
                   after
                   great
                   deliberation
                   and
                   advising
                   with
                   the
                
                 Pope
                 
                   about
                   it
                   ,
                   they
                   made
                   their
                
                 Decree
                 ,
                 
                   wherein
                   ,
                   they
                   by
                   several
                
                 resolutions
                 ,
                 
                   declare
                   it
                
                 unlawful
                 upon
                 any
                 of
                 those
                 pretences
                 to
                 use
                 acts
                 in
                 themselves
                 unlawful
                 ,
                 and
                 superstitious
                 ,
                 although
                 directed
                 by
                 their
                 intention
                 to
                 the
                 worship
                 of
                 the
                 true
                 God.
                 
                   And
                   lest
                   any
                   
                   should
                   imagine
                   it
                   was
                   only
                
                 matter
                 of
                 scandal
                 ,
                 
                   which
                   they
                   stood
                   upon
                   (
                   as
                
                 T.
                 G.
                 doth
                 ,
                 
                 about
                 worshipping
                 towards
                 the
                 Sun
                 )
                 
                   they
                   make
                   use
                   of
                   several
                   expressions
                   ,
                   on
                   purpose
                   to
                   exclude
                   this
                   ,
                   for
                   so
                   they
                   resolve
                   the
                   seventh
                   Quere
                   ,
                
                 nullatenus
                 licere
                 ,
                 it
                 is
                 by
                 no
                 means
                 lawful
                 ;
                 
                   and
                   the
                   eighth
                
                 ,
                 nullo
                 praetextu
                 ,
                 under
                 no
                 pretence
                 whatsoever
                 ,
                 
                   and
                   to
                   the
                   ninth
                   expresly
                
                 ,
                 that
                 it
                 could
                 not
                 be
                 salved
                 propter
                 absentiam
                 gentilium
                 ,
                 if
                 there
                 were
                 no
                 gentiles
                 present
                 :
                 
                   from
                   this
                
                 Resolution
                 
                   we
                   may
                   observe
                   several
                   things
                   to
                   our
                   purpose
                   .
                
              
               
                 
                 That
                 Idolatry
                 
                   is
                   consistent
                   with
                   the
                   belief
                   of
                   the
                
                 Supreme
                 God
                 ,
                 
                   and
                   reserving
                
                 soveraign
                 worship
                 as
                 due
                 only
                 to
                 him
                 :
                 
                   For
                   the
                
                 Congregation
                 
                   calls
                   the
                
                 Image
                 
                   of
                   the
                
                 Tutelar
                 Spirit
                 an
                 Idol
                 ,
                 
                   and
                   consequently
                   the
                
                 act
                 of
                 adoration
                 
                   must
                   be
                
                 Idolatry
                 ,
                 
                   yet
                   it
                   is
                   very
                   clear
                   that
                   the
                
                 Chineses
                 
                   (
                   especially
                   the
                
                 Christians
                 )
                 
                   did
                   never
                   intend
                   to
                   give
                   to
                   the
                
                 Tutelar
                 Spirit
                 the
                 honour
                 proper
                 
                   to
                   the
                
                 Supreme
                 Deity
                 :
                 And
                 Bartoli
                 
                   hath
                   at
                   large
                   proved
                
                 ,
                 
                 
                   that
                   the
                
                 Chineses
                 did
                 of
                 old
                 acknowledge
                 the
                 true
                 God
                 ,
                 and
                 his
                 Providence
                 over
                 the
                 World
                 :
                 and
                 that
                 their
                 Princes
                 do
                 worship
                 the
                 same
                 God
                 still
                 ,
                 to
                 whom
                 they
                 offer
                 Sacrifice
                 :
                 and
                 they
                 call
                 him
                 by
                 two
                 names
                 ,
                 Scianti
                 ,
                 which
                 signifies
                 supreme
                 Monarch
                 ,
                 and
                 Tienciù
                 ,
                 Lord
                 
                 of
                 Heaven
                 ,
                 
                   and
                   as
                   he
                   tells
                   us
                
                 ,
                 they
                 put
                 an
                 apparent
                 difference
                 between
                 Tienciù
                 and
                 Tienscin
                 ,
                 i.
                 e.
                 between
                 God
                 and
                 Angels
                 ,
                 and
                 say
                 that
                 the
                 power
                 of
                 forgiving
                 sins
                 belongs
                 only
                 to
                 God
                 and
                 not
                 to
                 them
                 ;
                 that
                 ,
                 upon
                 a
                 debate
                 among
                 the
                 Missionaries
                 about
                 the
                 use
                 of
                 these
                 words
                 for
                 the
                 true
                 God
                 ,
                 and
                 some
                 scruples
                 raised
                 from
                 some
                 misinterpretations
                 of
                 it
                 by
                 an
                 Atheistical
                 Sect
                 among
                 them
                 ,
                 they
                 were
                 satisfied
                 by
                 plain
                 and
                 perspicuous
                 testimonies
                 out
                 of
                 their
                 Books
                 ,
                 that
                 they
                 could
                 mean
                 no
                 other
                 than
                 the
                 true
                 God
                 :
                 and
                 that
                 he
                 to
                 whom
                 the
                 King
                 every
                 year
                 offers
                 sacrifice
                 is
                 a
                 pure
                 Mind
                 ,
                 free
                 from
                 all
                 mixture
                 ,
                 governing
                 all
                 things
                 ,
                 and
                 therefore
                 to
                 him
                 all
                 the
                 acts
                 of
                 soveraign
                 worship
                 are
                 performed
                 ;
                 such
                 as
                 Sacrifices
                 ,
                 Vows
                 ,
                 Prayers
                 and
                 thanksgivings
                 .
                 
                   Therefore
                   the
                   worship
                   they
                   give
                   to
                   the
                
                 Tutelar
                 Spirits
                 or
                 Guardian
                 Angels
                 ,
                 (
                 
                   as
                   they
                   suppose
                   them
                   )
                   must
                   be
                   of
                   an
                
                 inferiour
                 nature
                 ,
                 
                   and
                   yet
                   the
                
                 Congregation
                 
                   of
                   the
                
                 Cardinals
                 
                   by
                   the
                   direction
                   of
                   the
                
                 Pope
                 ,
                 
                   condemn
                   this
                   for
                
                 Idolatry
                 .
              
               
                 
                   That
                   giving
                   an
                
                 Inferiour
                 Worship
                 
                   on
                   the
                   
                   account
                   of
                
                 created
                 excellency
                 ,
                 
                   when
                   it
                   appears
                   to
                   be
                
                 Religious
                 ,
                 
                   is
                   utterly
                
                 unlawful
                 among
                 Christians
                 .
                 
                   For
                   this
                   is
                   the
                   only
                   imaginable
                   reason
                   why
                   the
                
                 Congregation
                 
                 
                   did
                   so
                   absolutely
                   condemn
                   the
                   worship
                   of
                
                 Confutius
                 
                   and
                   their
                
                 Ancestors
                 ;
                 and
                 Hurtado
                 
                   in
                   the
                   explication
                   of
                   this
                   decree
                   ,
                
                 
                 confesses
                 ,
                 that
                 the
                 Chineses
                 did
                 not
                 esteem
                 Confutius
                 ,
                 as
                 a
                 God
                 ,
                 but
                 only
                 looked
                 on
                 him
                 as
                 a
                 holy
                 and
                 vertuous
                 Philosopher
                 ;
                 yet
                 ,
                 
                   saith
                   he
                
                 ,
                 because
                 they
                 did
                 those
                 acts
                 to
                 him
                 which
                 are
                 only
                 proper
                 to
                 God
                 ,
                 they
                 commit
                 manifest
                 Idolatry
                 in
                 it
                 .
                 For
                 ,
                 
                   saith
                   he
                
                 ,
                 they
                 who
                 give
                 to
                 a
                 creature
                 the
                 worship
                 due
                 only
                 to
                 God
                 ,
                 do
                 commit
                 Idolatry
                 ;
                 and
                 from
                 hence
                 the
                 Gentiles
                 who
                 acknowledged
                 one
                 God
                 were
                 Idolaters
                 ,
                 because
                 they
                 gave
                 to
                 the
                 creatures
                 the
                 honour
                 due
                 to
                 him
                 ,
                 in
                 the
                 doing
                 of
                 which
                 they
                 made
                 an
                 acknowledgement
                 of
                 divine
                 excellency
                 in
                 the
                 things
                 they
                 gave
                 it
                 to
                 .
                 
                   By
                   which
                   it
                   appears
                   ,
                   that
                   there
                   are
                   some
                   external
                   acts
                   of
                
                 worship
                 
                   so
                   proper
                   to
                
                 God
                 ,
                 
                   that
                   although
                   a
                   man
                   hath
                   never
                   so
                   clear
                   apprehension
                   in
                   his
                   mind
                   of
                   the
                
                 Supreme
                 excellency
                 of
                 God
                 
                   above
                   the
                   creatures
                   he
                   worships
                   ,
                   yet
                   the
                   giving
                   that
                   worship
                   to
                   them
                   makes
                   his
                   act
                
                 Idolatry
                 .
                 The
                 Iesuits
                 
                   to
                   excuse
                   these
                   things
                   ,
                   speak
                   very
                   high
                   things
                   of
                
                 Confutius
                 ,
                 
                   and
                   of
                   his
                   admirable
                
                 Life
                 and
                 doctrine
                 ,
                 
                   and
                   surely
                   not
                   without
                   great
                   reason
                   ,
                   if
                   their
                   relations
                   hold
                   true
                   ,
                   as
                   I
                   see
                   no
                   reason
                   to
                   suspect
                   them
                   :
                   but
                   the
                   more
                
                 Confutius
                 
                   is
                   extolled
                   ,
                   the
                   
                   worse
                   they
                   make
                   their
                   own
                   case
                   ,
                   for
                   all
                   these
                   acts
                   of
                
                 external
                 worship
                 
                   towards
                   him
                   ,
                   are
                   condemned
                   for
                
                 Idolatry
                 :
                 
                   and
                   how
                   then
                   comes
                   the
                
                 worship
                 of
                 Ignatius
                 Loyola
                 
                   to
                   be
                   otherwise
                   ,
                   who
                   ,
                   I
                   dare
                   say
                   ,
                   never
                   was
                   so
                   great
                   a
                
                 Philosopher
                 ,
                 
                   nor
                   did
                   so
                   much
                   good
                   in
                   the
                   world
                   ,
                   as
                   the
                
                 Iesuits
                 say
                 Confutius
                 
                   did
                   ?
                   But
                   at
                   last
                   ,
                   they
                   would
                   have
                   all
                   these
                   honours
                   to
                
                 Confutius
                 
                   to
                   be
                   only
                
                 civil
                 honours
                 ;
                 although
                 Trigautius
                 confesses
                 ,
                 
                 that
                 he
                 hath
                 a
                 Temple
                 in
                 every
                 City
                 ,
                 that
                 his
                 Image
                 with
                 that
                 of
                 his
                 Disciples
                 ,
                 is
                 set
                 up
                 in
                 it
                 ;
                 that
                 these
                 Disciples
                 are
                 looked
                 on
                 as
                 a
                 sort
                 of
                 Divi
                 ,
                 i.
                 e.
                 as
                 Canonized
                 Saints
                 ;
                 
                 that
                 bere
                 they
                 make
                 use
                 of
                 all
                 the
                 rites
                 of
                 adoration
                 ,
                 genuflections
                 ,
                 wax-candles
                 ,
                 incense
                 ,
                 oblations
                 ,
                 
                   prayers
                   only
                   excepted
                   :
                   but
                   we
                   see
                   ,
                   notwithstanding
                   all
                   their
                   pretences
                   ,
                   the
                
                 Pope
                 and
                 Congregation
                 of
                 Cardinals
                 
                   have
                   condemned
                   them
                   as
                   guilty
                   of
                
                 Idolatry
                 .
              
               
                 
                   That
                   the
                
                 Pope
                 and
                 Congregation
                 of
                 Cardinals
                 
                 
                   were
                   not
                   of
                
                 T.
                 G
                 
                   's
                   mind
                
                 ,
                 that
                 acts
                 do
                 certainly
                 go
                 whither
                 they
                 are
                 intended
                 ;
                 
                   For
                   all
                   these
                
                 acts
                 of
                 worship
                 
                   were
                   directed
                   by
                   the
                
                 intention
                 
                   of
                   the
                   persons
                   to
                   the
                   secret
                
                 Crucifix
                 ,
                 
                   which
                   lay
                   among
                   the
                
                 flowers
                 
                   upon
                   the
                
                 Altar
                 ;
                 
                   but
                   notwithstanding
                   ,
                   this
                   in
                   their
                   opinion
                   were
                   a
                   fit
                   object
                   of
                   worship
                   ,
                   yet
                   other
                   circumstances
                   
                   did
                   so
                   much
                   alter
                   the
                   nature
                   of
                   it
                   ,
                   that
                   they
                   declare
                   these
                   acts
                   to
                   be
                   in
                   themselves
                   unlawful
                   .
                   By
                   actions
                   going
                   whither
                   they
                   are
                   intended
                   ,
                   I
                   do
                   not
                   mean
                   ,
                   as
                
                 T.
                 G.
                 suggests
                 ,
                 that
                 the
                 Physical
                 act
                 of
                 the
                 mind
                 doth
                 not
                 pass
                 to
                 the
                 object
                 whither
                 the
                 act
                 is
                 directed
                 ,
                 i.
                 e.
                 
                   that
                   I
                   do
                   not
                   think
                   of
                   that
                   which
                   I
                   do
                   think
                   of
                   ;
                   but
                   my
                   meaning
                   is
                   ,
                   that
                   such
                   a
                   directing
                   the
                   intention
                   of
                   the
                   mind
                   doth
                   not
                   give
                   a
                
                 moral
                 denomination
                 
                   to
                   the
                
                 nature
                 
                   of
                   the
                
                 action
                 ,
                 viz.
                 
                   that
                   it
                   becomes
                
                 lawful
                 or
                 unlawful
                 ,
                 
                   by
                   vertue
                   of
                   such
                   an
                   intention
                   of
                   the
                   mind
                   ,
                   but
                   that
                   the
                
                 Law
                 of
                 God
                 
                   may
                   so
                   determine
                   the
                   nature
                   of
                   our
                
                 acts
                 of
                 worship
                 ,
                 
                   as
                   to
                   make
                   them
                   unlawful
                   ,
                   whatever
                   the
                
                 intention
                 
                   of
                   the
                   mind
                   be
                   .
                   And
                   thus
                   the
                
                 Congregation
                 of
                 Cardinals
                 
                   here
                   resolves
                   the
                   case
                   ;
                   the
                   Persons
                   used
                   only
                   those
                
                 acts
                 of
                 adoration
                 
                   that
                   may
                   be
                   directed
                   to
                
                 God
                 ,
                 
                   by
                   a
                   secret
                
                 intention
                 
                   of
                   the
                   mind
                   ;
                   they
                   suppose
                   a
                
                 Crucifix
                 
                   a
                   fit
                   object
                   for
                
                 divine
                 worship
                 ,
                 
                   and
                   going
                   together
                   into
                   an
                
                 Idolatrous
                 Temple
                 ,
                 
                   and
                   using
                   all
                   the
                   external
                
                 equivocal
                 acts
                 
                   (
                   as
                
                 T.
                 G.
                 
                   calls
                   them
                   )
                   which
                   the
                   rest
                   did
                   ,
                   they
                   direct
                   their
                
                 acts
                 
                   by
                   vertue
                   of
                   this
                   intention
                   to
                   the
                
                 Crucifix
                 ;
                 
                   yet
                   although
                   the
                
                 Congregation
                 
                   thought
                   this
                
                 intention
                 
                   rightly
                   directed
                   ,
                   they
                   condemn
                   the
                   acts
                   as
                   in
                   
                   themselves
                   unlawful
                   .
                   But
                   of
                   these
                   things
                   hereafter
                   ;
                   the
                   first
                
                 observation
                 
                   being
                   sufficient
                   to
                   my
                   present
                   purpose
                   ,
                
                 viz.
                 
                   to
                   shew
                   that
                   according
                   to
                   the
                   present
                   sense
                   of
                   the
                
                 Roman
                 Church
                 the
                 practice
                 of
                 Idolatry
                 
                   is
                   consistent
                   with
                   the
                   acknowledgement
                   of
                   one
                
                 Supreme
                 God.
                 
              
               
                 
                   From
                   the
                
                 Idolatry
                 
                   of
                   the
                
                 East-Indies
                 ,
                 
                 
                   I
                   proceed
                   to
                   that
                   of
                   the
                
                 Tartars
                 ,
                 
                   whose
                   Dominion
                   hath
                   extended
                   it self
                   over
                   that
                   vast
                
                 Continent
                 
                   from
                   the
                   utmost
                
                 North-East
                 
                   parts
                   ,
                   to
                   the
                
                 borders
                 of
                 Europe
                 
                   that
                   way
                   ;
                   and
                   this
                   acount
                   I
                   shall
                   give
                   from
                   the
                   least
                   suspected
                
                 witnesses
                 
                   in
                   this
                   matter
                
                 ,
                 viz.
                 the
                 Emissaries
                 
                   of
                   the
                
                 Roman
                 Church
                 ,
                 
                   who
                   had
                   conversed
                   most
                   among
                   them
                   ,
                   and
                   made
                   it
                   their
                   design
                   to
                   understand
                   their
                
                 Religion
                 .
                 In
                 A.
                 D.
                 
                   1246.
                   after
                   the
                   horrible
                   devastations
                   made
                   by
                   the
                
                 Tartars
                 in
                 Poland
                 and
                 Hungary
                 ,
                 Pope
                 Innocent
                 4.
                 sent
                 Iohannes
                 de
                 Plano
                 Carpini
                 
                   as
                   his
                
                 Legat
                 ,
                 or
                 Nuncio
                 
                   to
                   them
                
                 :
                 
                 
                   and
                   after
                   a
                   year
                   and
                   four
                   months
                   stay
                   among
                   them
                   he
                   gives
                   this
                   account
                   of
                   their
                   Religion
                   ,
                
                 unum
                 Deum
                 credunt
                 ,
                 quem
                 credunt
                 esse
                 factorem
                 omnium
                 visibilium
                 ,
                 &
                 invisibilium
                 ;
                 &
                 credunt
                 eum
                 tam
                 bonorum
                 in
                 hoc
                 mundo
                 quam
                 poenarum
                 esse
                 factorem
                 ;
                 non
                 tamen
                 orationibus
                 ,
                 vel
                 laudibus
                 aut
                 ritu
                 aliquo
                 ipsum
                 
                 colunt
                 .
                 They
                 believe
                 one
                 God
                 ,
                 whom
                 they
                 believe
                 to
                 be
                 the
                 maker
                 of
                 all
                 things
                 visible
                 and
                 invisible
                 ;
                 and
                 to
                 be
                 the
                 Author
                 of
                 all
                 worldly
                 goods
                 and
                 punishments
                 ;
                 
                   and
                   yet
                   he
                   saith
                
                 ,
                 they
                 had
                 no
                 manner
                 of
                 worhip
                 of
                 him
                 :
                 
                   but
                   their
                   worship
                   they
                   gave
                   to
                
                 Images
                 ,
                 
                   which
                   he
                   there
                   at
                   large
                   decribes
                   .
                   But
                   there
                   is
                   an
                
                 inferior
                 Deity
                 ,
                 
                   whom
                   he
                   calls
                
                 Itoga
                 ,
                 Paulus
                 Venetus
                 Natagay
                 
                   which
                   they
                   believe
                   to
                   be
                   the
                
                 God
                 of
                 the
                 earth
                 ,
                 
                 and
                 him
                 they
                 worship
                 with
                 great
                 superstition
                 ;
                 and
                 besides
                 they
                 worship
                 the
                 Sun
                 ,
                 Moon
                 and
                 Fire
                 ,
                 and
                 make
                 oblations
                 to
                 the
                 Image
                 of
                 their
                 first
                 Emperour
                 ;
                 
                   and
                   the
                   same
                   thing
                   is
                   affirmed
                   by
                
                 Vincentius
                 Bellovacensis
                 .
                 
                 
                   After
                   him
                
                 ,
                 Lewis
                 
                   the
                   ninth
                   of
                
                 France
                 sent
                 William
                 de
                 Rubruquis
                 ,
                 a
                 Franciscan
                 ,
                 A.
                 D.
                 1253.
                 
                   who
                   passed
                   through
                   the
                   several
                
                 Courts
                 
                   of
                   the
                
                 Tartarian
                 Princes
                 ,
                 
                   and
                   gave
                   an
                   exact
                   account
                   to
                   his
                
                 Prince
                 
                   of
                   the
                
                 Religion
                 
                   he
                   found
                   among
                   them
                   .
                   In
                   the
                   conference
                   he
                   had
                   with
                
                 Mangu-Chan
                 
                   (
                   who
                   was
                   then
                
                 Emperour
                 )
                 about
                 Religion
                 ;
                 
                   the
                   Emperour
                   told
                   him
                
                 ,
                 
                 We
                 
                   Moals
                   (
                   which
                   is
                   the
                   name
                   they
                   call
                   themselves
                   by
                   ,
                   that
                   being
                   the
                   name
                   of
                   the
                
                 Tribe
                 
                   from
                   whence
                
                 Iingiz-chan
                 
                   came
                   ,
                   the
                
                 Tartars
                 
                   being
                   another
                
                 Tribe
                 ,
                 
                   but
                   better
                   known
                   to
                   the
                
                 Europeans
                 ,
                 )
                 We
                 ,
                 
                   (
                   saith
                   he
                   ,
                
                 )
                 believe
                 that
                 that
                 there
                 is
                 but
                 one
                 
                 God
                 ,
                 through
                 whom
                 we
                 live
                 and
                 die
                 ;
                 and
                 we
                 have
                 an
                 upright
                 heart
                 towards
                 him
                 :
                 
                   and
                   he
                   added
                
                 ,
                 that
                 as
                 God
                 had
                 given
                 to
                 the
                 hand
                 five
                 fingers
                 ,
                 so
                 he
                 hath
                 given
                 many
                 ways
                 to
                 men
                 .
                 
                   But
                   there
                   was
                   a
                
                 Sect
                 of
                 Idolaters
                 
                   among
                   them
                   ,
                   whom
                   he
                   calls
                
                 Tuinians
                 ,
                 who
                 held
                 two
                 first
                 Principles
                 ,
                 and
                 many
                 Gods
                 ;
                 
                   but
                   it
                   seems
                   by
                   their
                   discourse
                   ,
                
                 that
                 they
                 acknowledged
                 the
                 Superiority
                 of
                 one
                 above
                 all
                 the
                 rest
                 .
                 
                   For
                   when
                   the
                
                 Frier
                 said
                 there
                 was
                 but
                 one
                 God
                 ;
                 the
                 Tuinian
                 
                   who
                   disputed
                   with
                   him
                   before
                
                 Mangu-Chan
                 ,
                 said
                 ,
                 Fools
                 say
                 there
                 is
                 but
                 one
                 God
                 ,
                 but
                 wisemen
                 day
                 there
                 are
                 many
                 ;
                 are
                 there
                 not
                 great
                 Lords
                 in
                 your
                 Country
                 ?
                 and
                 here
                 is
                 a
                 greater
                 Lord
                 Mangu-Chan
                 .
                 So
                 is
                 it
                 of
                 the
                 Gods
                 ,
                 because
                 in
                 divers
                 countries
                 there
                 are
                 divers
                 .
                 
                   And
                   afterwards
                   he
                   acknowledged
                
                 ,
                 that
                 there
                 is
                 one
                 Highest
                 God
                 in
                 the
                 Heavens
                 ,
                 whose
                 Generation
                 we
                 know
                 not
                 yet
                 ,
                 and
                 ten
                 are
                 under
                 him
                 ,
                 and
                 under
                 them
                 there
                 is
                 one
                 Inferiour
                 :
                 and
                 in
                 the
                 earth
                 there
                 are
                 infinite
                 .
                 
                   And
                   of
                   another
                
                 Sect
                 ,
                 called
                 Iugurs
                 ,
                 
                   he
                   confesses
                
                 ,
                 that
                 they
                 believe
                 on
                 God
                 ,
                 
                 and
                 yet
                 make
                 Idols
                 ;
                 from
                 whom
                 the
                 Tartars
                 had
                 their
                 letters
                 ;
                 
                   and
                   he
                   affirms
                   the
                   same
                   of
                   the
                
                 Moals
                 or
                 Tartars
                 
                   in
                   general
                
                 ,
                 
                 
                   and
                   yet
                   they
                   make
                   and
                   worship
                   many
                
                 Images
                 :
                 and
                 their
                 Priests
                 pray
                 
                   by
                   their
                
                 Beads
                 ,
                 having
                 
                 a
                 string
                 with
                 a
                 hundred
                 or
                 two
                 of
                 Nutshels
                 upon
                 it
                 ;
                 and
                 the
                 repeating
                 of
                 certain
                 words
                 with
                 them
                 ,
                 they
                 account
                 meritorious
                 at
                 Gods
                 hand
                 .
                 Haithon
                 ,
                 the
                 Armenian
                 ,
                 
                 
                   agrees
                   with
                   the
                   former
                   ,
                   saying
                   of
                   the
                
                 Tartars
                 ,
                 that
                 they
                 confess
                 one
                 immortal
                 God.
                 Gregorius
                 Abul-pharajius
                 
                   brings
                   several
                   examples
                   of
                
                 Iingiz-Chans
                 acknowledging
                 one
                 Supreme
                 and
                 omnipotent
                 God
                 ,
                 
                 (
                 
                   who
                   laid
                   the
                   foundation
                   of
                   the
                
                 Tartarian
                 Empire
                 )
                 as
                 ,
                 when
                 he
                 made
                 his
                 prayers
                 to
                 him
                 upon
                 the
                 injury
                 of
                 Gayer-Chan
                 :
                 when
                 he
                 owned
                 his
                 Power
                 to
                 be
                 given
                 him
                 from
                 the
                 God
                 that
                 is
                 King
                 over
                 all
                 and
                 omnipotent
                 ;
                 and
                 therefore
                 ,
                 Haithon
                 makes
                 that
                 the
                 first
                 command
                 of
                 Jingiz-Chan
                 to
                 his
                 followers
                 ,
                 that
                 they
                 ought
                 to
                 believe
                 and
                 obey
                 the
                 immortal
                 God
                 ,
                 
                 by
                 whom
                 he
                 obtained
                 his
                 Empire
                 .
                 
                   And
                   that
                   the
                
                 Tartars
                 ,
                 
                   who
                   have
                   not
                   embraced
                
                 Mohometism
                 ,
                 
                   did
                   still
                   acknowledge
                   and
                   worship
                   one
                
                 Supreme
                 God
                 maker
                 of
                 Heaven
                 and
                 Earth
                 ,
                 
                   is
                   confessed
                   by
                
                 Iacobus
                 Navarchus
                 
                   among
                   the
                
                 Indian
                 Epistles
                 ;
                 
                 
                   and
                   the
                   same
                
                 ,
                 Nicephorus
                 Callistus
                 affirms
                 ,
                 
                 
                   of
                   the
                   ancient
                
                 Turks
                 ,
                 
                   who
                   were
                   a
                   race
                   of
                
                 Tartars
                 
                   living
                   beyond
                   the
                
                 Bactrian
                 Mountains
                 .
              
               
                 
                   The
                   like
                   might
                   be
                   easily
                   discovered
                   of
                   the
                   most
                   considerable
                
                 Nations
                 
                   of
                   the
                
                 West-Indies
                 ,
                 
                 
                   if
                   it
                   would
                   not
                   have
                   swelled
                   this
                   discourse
                   into
                   too
                   great
                   a
                   Bulk
                   ;
                   in
                   general
                   we
                   take
                   this
                   remarkable
                
                 Testimony
                 of
                 Iosephus
                 Acosta
                 ,
                 
                 
                   a
                   learned
                
                 Spanish
                 Iesuit
                 ,
                 
                   who
                   lived
                   seventeen
                   years
                   in
                   those
                   parts
                   .
                
                 They
                 ,
                 
                   (
                   saith
                   he
                   ,
                   speaking
                   of
                   the
                
                 Indians
                 )
                 do
                 commonly
                 acknowledge
                 a
                 Supreme
                 Lord
                 and
                 Author
                 of
                 all
                 things
                 ,
                 which
                 they
                 of
                 Peru
                 call
                 Viracocha
                 ,
                 and
                 gave
                 him
                 names
                 of
                 great
                 excellence
                 ,
                 as
                 Pachacamac
                 ,
                 or
                 Pachaiackachic
                 ,
                 which
                 is
                 the
                 Creator
                 of
                 Heaven
                 and
                 Earth
                 ,
                 and
                 Usapu
                 which
                 is
                 admirable
                 ,
                 and
                 such
                 like
                 .
                 Him
                 they
                 did
                 worship
                 as
                 the
                 chiefest
                 of
                 all
                 ,
                 whom
                 they
                 did
                 honour
                 in
                 beholding
                 the
                 Heaven
                 .
                 The
                 like
                 we
                 see
                 amongst
                 them
                 of
                 Mexico
                 ,
                 and
                 China
                 ,
                 and
                 all
                 other
                 Infidels
                 .
                 Which
                 accordeth
                 well
                 with
                 what
                 is
                 said
                 by
                 S.
                 Paul
                 in
                 the
                 Acts
                 of
                 the
                 Apostles
                 ,
                 where
                 he
                 did
                 see
                 the
                 inscription
                 of
                 an
                 Altar
                 
                   Ignota
                   Deo
                   ,
                   To
                   the
                   unknown
                   God
                
                 :
                 whereupon
                 the
                 Apostle
                 took
                 occasion
                 to
                 preach
                 unto
                 them
                 ,
                 saying
                 ,
                 Him
                 whom
                 you
                 worship
                 without
                 knowing
                 him
                 ,
                 do
                 I
                 preach
                 unto
                 you
                 .
                 In
                 like
                 sort
                 those
                 which
                 at
                 this
                 day
                 do
                 preach
                 the
                 Gospel
                 to
                 the
                 Indians
                 ,
                 find
                 no
                 great
                 difficulty
                 to
                 perswade
                 them
                 that
                 there
                 is
                 a
                 high
                 God
                 and
                 Lord
                 over
                 all
                 ,
                 and
                 that
                 this
                 is
                 the
                 Christians
                 God
                 ,
                 and
                 the
                 true
                 God.
                 As
                 it
                 is
                 therefore
                 a
                 truth
                 conformable
                 to
                 
                 reason
                 ,
                 that
                 there
                 is
                 a
                 Soveraign
                 Lord
                 and
                 King
                 of
                 Heaven
                 ,
                 whom
                 the
                 Gentiles
                 with
                 all
                 their
                 Infidelities
                 and
                 Idolatries
                 have
                 not
                 denied
                 ,
                 as
                 we
                 see
                 in
                 the
                 Philosophy
                 of
                 Timaeus
                 in
                 Plat.
                 in
                 the
                 Metaphysicks
                 of
                 Aristotle
                 ,
                 and
                 in
                 the
                 Asclepius
                 of
                 Trismegist
                 ,
                 as
                 also
                 in
                 the
                 Poesies
                 of
                 Homer
                 and
                 Virgil
                 :
                 So
                 the
                 Preachers
                 of
                 the
                 Gospel
                 have
                 no
                 great
                 difficulty
                 to
                 plant
                 and
                 perswade
                 this
                 truth
                 of
                 a
                 Supreme
                 God
                 ,
                 be
                 the
                 Nations
                 to
                 whom
                 they
                 preach
                 never
                 so
                 barbarous
                 ,
                 and
                 bruitish
                 .
                 But
                 it
                 is
                 hard
                 to
                 root
                 out
                 of
                 their
                 minds
                 that
                 there
                 is
                 no
                 other
                 God
                 ,
                 nor
                 any
                 other
                 Deity
                 than
                 one
                 :
                 and
                 that
                 all
                 other
                 things
                 of
                 themselves
                 have
                 no
                 power
                 ,
                 being
                 ,
                 nor
                 working
                 proper
                 to
                 themselves
                 ,
                 but
                 what
                 this
                 great
                 and
                 only
                 Lord
                 doth
                 give
                 and
                 impart
                 to
                 them
                 .
                 To
                 conclude
                 ,
                 It
                 is
                 necessary
                 to
                 perswade
                 them
                 by
                 all
                 means
                 ,
                 in
                 reproving
                 their
                 errours
                 ,
                 as
                 well
                 in
                 that
                 wherein
                 they
                 generally
                 fail
                 ,
                 in
                 worshipping
                 more
                 than
                 one
                 God
                 ,
                 as
                 in
                 particular
                 ,
                 which
                 is
                 much
                 more
                 to
                 hold
                 for
                 Gods
                 ,
                 and
                 to
                 demand
                 favours
                 and
                 help
                 of
                 those
                 things
                 which
                 are
                 not
                 Gods
                 ,
                 nor
                 have
                 any
                 power
                 ,
                 but
                 what
                 the
                 true
                 God
                 their
                 Lord
                 and
                 Creator
                 hath
                 given
                 .
                 
                 
                   And
                   in
                   another
                   place
                   he
                   saith
                   ,
                
                 Hoc
                 enim
                 commune
                 apud
                 omnes
                 pene
                 barbaros
                 est
                 ,
                 ut
                 Deum
                 quidem
                 
                 omnium
                 rerum
                 Supremum
                 &
                 summe
                 bonum
                 fateantur
                 .
                 This
                 is
                 common
                 among
                 almost
                 all
                 the
                 barbarous
                 nations
                 ,
                 to
                 acknowledge
                 one
                 Supreme
                 God
                 ,
                 infinitely
                 good
                 .
                 
                   But
                   there
                   is
                   so
                   pregnant
                   a
                
                 Testimony
                 
                   concerning
                   the
                   acknowledgement
                   of
                   a
                   Supreme
                
                 Deity
                 
                   among
                   the
                
                 Yncas
                 of
                 Peru
                 ,
                 
                   that
                   it
                   ought
                   not
                   to
                   be
                   slightly
                   passed
                   over
                   .
                   The
                   thing
                   it self
                   is
                   confessed
                   not
                   only
                   by
                
                 Acosta
                 ,
                 
                   but
                   by
                
                 Eusebius
                 Nierembergius
                 ,
                 
                 Augustinus
                 de
                 Zarate
                 ,
                 Antonius
                 de
                 Calancha
                 
                   who
                   was
                   himself
                   a
                
                 Peruan
                 
                   born
                   ,
                   and
                   afterwards
                   an
                
                 Augustinian
                 :
                 
                 
                   and
                   these
                   two
                   mention
                   the
                   conference
                   between
                
                 Atahuallpa
                 
                   the
                   last
                   of
                   the
                
                 Yncas
                 ,
                 and
                 Vincentius
                 de
                 Valverde
                 ,
                 about
                 Religion
                 ,
                 
                   wherein
                   ,
                   the
                
                 Ynca
                 
                   told
                   the
                   Spanish
                   Priest
                
                 ,
                 
                 that
                 they
                 believed
                 in
                 Pachacamac
                 the
                 Creator
                 of
                 the
                 World
                 ,
                 and
                 after
                 him
                 they
                 worshipped
                 the
                 Sun
                 and
                 Moon
                 for
                 their
                 universal
                 influence
                 on
                 the
                 World.
                 
                   But
                   the
                   most
                   perfect
                   account
                   of
                   their
                   way
                   of
                   worship
                   is
                   delivered
                   by
                
                 Garcilasso
                 de
                 la
                 Vega
                 ,
                 
                   who
                   was
                   himself
                   of
                   the
                
                 blood
                 of
                 Yncas
                 
                   by
                   the
                
                 Mother
                 ,
                 
                   and
                   he
                   corrects
                   several
                   mistakes
                   of
                
                 Acosta
                 
                   and
                   other
                
                 Spanish
                 Authors
                 ,
                 
                   which
                   were
                   occasioned
                   by
                   their
                   ignorance
                   of
                   the
                
                 Peruvian
                 language
                 and
                 Customs
                 .
                 
                   He
                   saith
                
                 ,
                 that
                 
                   Manco
                   Capac
                
                 ,
                 
                 
                   (
                   who
                   was
                   the
                   founder
                   of
                   the
                
                 Empire
                 
                   of
                   
                   the
                
                 Yncas
                 ,
                 )
                 did
                 reduce
                 the
                 barbarous
                 Indians
                 from
                 the
                 promiscuous
                 Idolatry
                 of
                 almost
                 all
                 sorts
                 of
                 creatures
                 before
                 ,
                 to
                 the
                 worship
                 of
                 the
                 Sun
                 ,
                 as
                 the
                 great
                 instrument
                 of
                 Pachacamac
                 in
                 the
                 Government
                 of
                 the
                 World
                 ;
                 but
                 although
                 they
                 had
                 a
                 great
                 veneration
                 for
                 the
                 Moon
                 ,
                 as
                 Wife
                 and
                 Sister
                 of
                 the
                 Sun
                 ,
                 yet
                 he
                 cannot
                 find
                 that
                 they
                 did
                 ever
                 worship
                 her
                 as
                 a
                 Goddess
                 ;
                 or
                 offer
                 Sacrifices
                 ,
                 and
                 build
                 Temples
                 to
                 her
                 .
                 Thunder
                 and
                 Lightning
                 they
                 called
                 ,
                 the
                 Executioners
                 of
                 the
                 Iustice
                 of
                 the
                 Sun
                 ;
                 and
                 did
                 not
                 look
                 on
                 them
                 as
                 Deities
                 ,
                 as
                 the
                 Spaniards
                 imagined
                 .
                 
                   But
                   the
                   main
                   thing
                   he
                   discovers
                   as
                   to
                   their
                
                 Religion
                 is
                 ,
                 
                 that
                 they
                 had
                 only
                 two
                 Deities
                 ,
                 the
                 one
                 visible
                 ,
                 the
                 Sun
                 ;
                 the
                 other
                 invisible
                 ,
                 the
                 Creator
                 of
                 the
                 World
                 ,
                 whom
                 they
                 called
                 Pachacamac
                 ,
                 from
                 Pacha
                 which
                 signifies
                 the
                 World
                 ,
                 
                   and
                   Camac
                
                 from
                 the
                 verb
                 Camar
                 to
                 enliven
                 ,
                 and
                 that
                 from
                 Cama
                 the
                 Soul
                 ;
                 so
                 that
                 Pachacamac
                 is
                 as
                 much
                 as
                 ,
                 the
                 Soul
                 of
                 the
                 World
                 :
                 which
                 word
                 they
                 had
                 in
                 so
                 great
                 veneration
                 that
                 they
                 durst
                 not
                 pronounce
                 it
                 but
                 with
                 a
                 great
                 deal
                 of
                 ceremonie
                 ,
                 and
                 with
                 the
                 most
                 humble
                 posture
                 of
                 adoration
                 :
                 which
                 was
                 the
                 external
                 soveraign
                 worship
                 which
                 they
                 gave
                 to
                 the
                 Supreme
                 Deity
                 ,
                 and
                 above
                 what
                 they
                 gave
                 to
                 the
                 Sun
                 ,
                 whose
                 name
                 
                 they
                 did
                 usually
                 pronounce
                 :
                 
                   from
                   whence
                   he
                   infers
                
                 ,
                 that
                 although
                 the
                 external
                 worship
                 of
                 Sacrifices
                 was
                 performed
                 to
                 the
                 Sun
                 ,
                 yet
                 they
                 had
                 in
                 their
                 Soul
                 a
                 greater
                 adoration
                 to
                 Pachacamac
                 ,
                 as
                 an
                 invisible
                 Deity
                 ,
                 that
                 gave
                 being
                 and
                 life
                 to
                 the
                 World.
                 
                   He
                   saith
                
                 ,
                 that
                 without
                 all
                 question
                 the
                 Yncas
                 and
                 their
                 Amautas
                 or
                 Philosophers
                 ,
                 did
                 intend
                 no
                 other
                 by
                 this
                 word
                 ,
                 but
                 the
                 true
                 Soveraign
                 Creator
                 of
                 the
                 World
                 ;
                 however
                 the
                 Spaniards
                 thought
                 some
                 Devil
                 was
                 understood
                 by
                 it
                 :
                 but
                 ,
                 
                   saith
                   he
                
                 ,
                 the
                 Indians
                 when
                 they
                 meant
                 the
                 Devil
                 they
                 called
                 him
                 Cupay
                 ;
                 and
                 at
                 the
                 naming
                 him
                 did
                 spit
                 on
                 the
                 ground
                 in
                 token
                 of
                 execration
                 ;
                 but
                 when
                 they
                 mentioned
                 Pachacamac
                 ,
                 they
                 did
                 it
                 with
                 all
                 the
                 Reverence
                 and
                 Devotion
                 imaginable
                 .
                 
                   And
                   withall
                   he
                   adds
                
                 ,
                 that
                 whatever
                 Acosta
                 and
                 others
                 say
                 ,
                 this
                 is
                 the
                 proper
                 name
                 for
                 God
                 in
                 the
                 Peruvian
                 Language
                 ;
                 and
                 they
                 do
                 not
                 know
                 how
                 to
                 express
                 him
                 otherwise
                 ;
                 and
                 that
                 all
                 other
                 names
                 given
                 by
                 the
                 Spaniards
                 ,
                 as
                 
                   Tici
                   Viracocha
                   ,
                   Pachaia
                   Chacher
                   ,
                   Pacharurac
                   ,
                
                 do
                 not
                 set
                 forth
                 the
                 unexpressible
                 Majesty
                 of
                 God
                 in
                 their
                 Tongue
                 ,
                 as
                 Pachacamac
                 doth
                 .
                 
                   He
                   tells
                   us
                
                 ,
                 that
                 it
                 was
                 an
                 inviolable
                 Law
                 of
                 the
                 Yncas
                 ,
                 throughout
                 their
                 Empire
                 ,
                 
                 that
                 Divine
                 Worship
                 should
                 be
                 given
                 only
                 to
                 Pachacamac
                 
                 as
                 the
                 Soveraign
                 Deity
                 ,
                 and
                 to
                 the
                 Sun
                 for
                 the
                 great
                 benefit
                 the
                 world
                 received
                 by
                 him
                 :
                 and
                 that
                 it
                 was
                 held
                 a
                 very
                 reproachful
                 thing
                 among
                 them
                 to
                 attribute
                 the
                 Name
                 ,
                 Honour
                 ,
                 Authority
                 ,
                 Power
                 of
                 God
                 or
                 any
                 other
                 Divine
                 perfections
                 to
                 any
                 sublunary
                 things
                 :
                 but
                 they
                 had
                 an
                 inferiour
                 reverence
                 for
                 the
                 Moon
                 as
                 Wife
                 and
                 Sister
                 of
                 the
                 Sun
                 ,
                 and
                 for
                 the
                 Stars
                 ,
                 which
                 they
                 called
                 her
                 Daughters
                 and
                 Servants
                 of
                 her
                 House
                 ;
                 and
                 so
                 they
                 had
                 for
                 their
                 Yncas
                 too
                 ,
                 
                   whose
                   bodies
                   were
                   set
                   up
                   in
                   the
                
                 Temple
                 
                   of
                   the
                
                 Sun
                 in
                 Cozco
                 ,
                 
                   on
                   either
                   side
                   his
                
                 Golden
                 Image
                 ;
                 
                 
                   and
                   in
                   the
                
                 Chappel
                 
                   of
                   the
                
                 Moon
                 
                   were
                   the
                   bodies
                   of
                   the
                
                 Empresses
                 
                   after
                   the
                   same
                   manner
                   :
                   in
                   which
                   he
                   observes
                   ,
                
                 that
                 the
                 Yncas
                 were
                 wont
                 to
                 make
                 their
                 vows
                 to
                 the
                 Moon
                 ,
                 
                 and
                 recommend
                 themselves
                 to
                 her
                 as
                 their
                 Mother
                 ;
                 but
                 they
                 offered
                 no
                 sacrifices
                 to
                 her
                 ,
                 as
                 they
                 did
                 to
                 the
                 Sun.
                 
                   They
                   have
                   likewise
                   great
                   respect
                   for
                   the
                
                 Stars
                 ,
                 
                   and
                   especially
                   for
                   the
                
                 Planet
                 Venus
                 ,
                 
                   which
                   they
                   call
                
                 the
                 Page
                 of
                 the
                 Sun
                 ;
                 
                   as
                   they
                   have
                   for
                   the
                
                 Thunder
                 ,
                 and
                 Lightning
                 ,
                 and
                 Thunderbolt
                 ,
                 
                   which
                   he
                   saith
                   again
                
                 ,
                 they
                 did
                 not
                 hold
                 to
                 be
                 Gods
                 ,
                 but
                 to
                 be
                 his
                 domestick
                 Servants
                 ;
                 
                   which
                   the
                
                 Spaniards
                 ,
                 
                   because
                   they
                   represented
                   them
                   as
                
                 three
                 in
                 one
                 ,
                 
                   mistook
                   for
                   the
                
                 Trinity
                 
                   worshipped
                   
                   among
                   them
                   ,
                   which
                
                 Eusebius
                 Nierembergius
                 from
                 Acosta
                 calls
                 Tangatanga
                 :
                 Garcilasso
                 
                   knew
                   nothing
                   of
                   it
                   ,
                   but
                   saith
                   ,
                   that
                   they
                   called
                   them
                
                 Yllapa
                 .
                 
                   They
                   have
                   likewise
                   a
                   great
                   veneration
                   for
                   the
                
                 Rainbow
                 
                   as
                   the
                   production
                   of
                   the
                
                 Sun
                 ;
                 
                   and
                   for
                   the
                
                 City
                 of
                 Cozco
                 ;
                 
                   but
                   as
                   to
                   all
                   these
                   ,
                   they
                   give
                   only
                   an
                
                 inferiour
                 and
                 honorary
                 worship
                 
                   to
                   them
                   ;
                   but
                   they
                   reserve
                
                 the
                 Soveraign
                 internal
                 worship
                 for
                 Pachacamac
                 ,
                 and
                 external
                 by
                 sacrifice
                 
                   for
                   the
                
                 Sun.
                 This
                 Pachacamac
                 ,
                 
                   although
                   he
                   had
                   no
                
                 Temple
                 
                   erected
                   by
                   the
                
                 Yncas
                 ,
                 
                   yet
                   the
                   same
                   Author
                   tells
                   us
                   ,
                
                 
                 that
                 under
                 the
                 power
                 of
                 Cuysmancu
                 ,
                 
                   King
                   of
                   the
                
                 Yuncas
                 ,
                 
                   there
                   was
                   a
                   Valley
                   ,
                   called
                
                 the
                 Valley
                 of
                 Pachacamac
                 ,
                 where
                 was
                 a
                 Temple
                 erected
                 to
                 his
                 worship
                 ;
                 
                   and
                   when
                   the
                
                 Ynca
                 of
                 Peru
                 
                   demanded
                   subjection
                   to
                   him
                   ,
                   and
                   to
                   joyn
                   in
                   the
                   worship
                   of
                   the
                
                 Sun
                 ;
                 
                   he
                   said
                   ,
                   Pachacamac
                
                 was
                 Creator
                 and
                 preserver
                 of
                 all
                 ,
                 
                 and
                 therefore
                 greater
                 than
                 the
                 Sun
                 ,
                 whom
                 they
                 worshipped
                 ,
                 with
                 the
                 utmost
                 expressions
                 of
                 adoration
                 ;
                 the
                 King
                 himself
                 not
                 daring
                 to
                 enter
                 the
                 Temple
                 with
                 his
                 face
                 towards
                 his
                 Image
                 :
                 and
                 besides
                 Him
                 they
                 only
                 worshipped
                 the
                 Oracle
                 of
                 Rimac
                 ,
                 and
                 Mamacohca
                 i.
                 e.
                 the
                 Sea
                 ;
                 But
                 for
                 the
                 Sun
                 ,
                 they
                 found
                 too
                 great
                 inconvenience
                 by
                 his
                 heat
                 for
                 them
                 to
                 worship
                 him
                 .
                 
                 The
                 Ynca
                 replyed
                 ,
                 that
                 they
                 did
                 not
                 only
                 worship
                 the
                 Sun
                 ,
                 but
                 Pachacamac
                 too
                 ;
                 but
                 because
                 he
                 was
                 an
                 invisible
                 and
                 incomprehensible
                 Deity
                 ,
                 they
                 offered
                 him
                 no
                 sacrifices
                 ,
                 nor
                 built
                 him
                 any
                 Temple
                 :
                 but
                 they
                 had
                 the
                 greatest
                 inward
                 veneration
                 towards
                 him
                 ,
                 which
                 they
                 expressed
                 by
                 all
                 possible
                 demonstrations
                 as
                 oft
                 as
                 they
                 mentioned
                 his
                 name
                 .
                 
                   At
                   last
                   the
                   difference
                   was
                   composed
                   on
                   these
                   terms
                   ,
                   the
                
                 Yuncas
                 
                   were
                   to
                   retain
                   the
                
                 Temple
                 of
                 Pachacamac
                 ,
                 
                   but
                   to
                   forbear
                   any
                
                 Image
                 
                   of
                   him
                   ,
                   as
                   unworthy
                   of
                   him
                   ,
                   and
                   humane
                
                 sacrifices
                 ,
                 
                   and
                   to
                   receive
                   the
                   worship
                   of
                   the
                
                 Sun
                 ;
                 
                   and
                   the
                
                 Yncas
                 
                   to
                   admit
                   the
                
                 Oracle
                 of
                 Rimac
                 .
                 Huayna
                 Capac
                 ,
                 
                   one
                   of
                   the
                
                 Yncas
                 ,
                 
                   made
                   use
                   of
                   this
                   argument
                   to
                   the
                
                 High-Priest
                 his
                 Uncle
                 ,
                 
                   that
                   the
                
                 Sun
                 
                   could
                   not
                   be
                   the
                
                 Supreme
                 God
                 :
                 
                 who
                 dares
                 ,
                 
                   said
                   he
                
                 ,
                 command
                 me
                 to
                 go
                 a
                 long
                 journey
                 and
                 never
                 rest
                 ?
                 But
                 if
                 I
                 command
                 any
                 Officer
                 I
                 have
                 to
                 go
                 to
                 Chili
                 ,
                 he
                 dares
                 not
                 disobey
                 :
                 surely
                 then
                 ,
                 
                   saith
                   he
                
                 ,
                 our
                 Father
                 the
                 Sun
                 
                   (
                   so
                   the
                
                 Yncas
                 
                   still
                   called
                   him
                
                 )
                 must
                 needs
                 have
                 a
                 greater
                 Lord
                 than
                 himself
                 ,
                 which
                 commands
                 him
                 to
                 take
                 such
                 a
                 journey
                 every
                 day
                 .
                 
                   By
                   these
                   things
                   ,
                   it
                   fully
                   appears
                   ,
                   that
                   the
                   mighty
                
                 Empire
                 of
                 Peru
                 ,
                 
                   while
                   it
                   was
                   under
                   the
                
                 Power
                 
                   of
                   the
                
                 Yncas
                 ,
                 
                   did
                   acknowledge
                
                 one
                 Supreme
                 God
                 ,
                 
                   to
                   whom
                   
                   they
                   gave
                
                 internal
                 worship
                 
                   as
                   most
                   proper
                   for
                   him
                   ;
                   and
                
                 external
                 adoration
                 
                   at
                   the
                   mention
                   of
                   his
                   name
                   ,
                   although
                   they
                   offered
                   their
                
                 Sacrifices
                 
                   to
                   the
                
                 Sun.
                 
                   And
                   it
                   is
                   observable
                   what
                   the
                   same
                   excellent
                
                 Author
                 
                   farther
                   adds
                
                 ,
                 
                 that
                 the
                 Indians
                 worshipped
                 Pachacamac
                 ,
                 under
                 the
                 very
                 title
                 of
                 the
                 
                   Unknown
                   God
                   :
                   which
                   was
                   the
                   inscription
                   on
                   the
                
                 Altar
                 at
                 Athens
                 ,
                 
                   from
                   whence
                   S.
                
                 Paul
                 said
                 ,
                 whom
                 ye
                 ignorantly
                 worship
                 ,
                 him
                 I
                 declare
                 unto
                 you
                 .
              
               
                 Acosta
                 saith
                 ,
                 
                 that
                 the
                 Supreme
                 God
                 was
                 worshipped
                 in
                 Mexico
                 with
                 a
                 very
                 magnificent
                 Temple
                 ,
                 and
                 after
                 him
                 the
                 Sun
                 ;
                 in
                 Virginia
                 ,
                 
                   one
                   that
                   had
                   it
                   from
                   intimate
                   familiarity
                   with
                   the
                
                 Priests
                 declares
                 ,
                 
                 that
                 they
                 believe
                 there
                 are
                 many
                 Gods
                 ,
                 which
                 they
                 call
                 Mantoac
                 ,
                 but
                 of
                 different
                 sorts
                 and
                 degrees
                 ,
                 one
                 only
                 chief
                 and
                 great
                 God
                 ,
                 which
                 hath
                 been
                 from
                 all
                 eternity
                 .
                 Who
                 ,
                 as
                 they
                 affirm
                 ,
                 when
                 he
                 purposed
                 to
                 make
                 the
                 world
                 ,
                 made
                 first
                 other
                 Gods
                 of
                 a
                 principal
                 order
                 ,
                 to
                 be
                 as
                 means
                 and
                 instruments
                 to
                 be
                 used
                 in
                 the
                 creation
                 and
                 government
                 to
                 follow
                 ,
                 and
                 after
                 ,
                 the
                 Sun
                 ,
                 Moon
                 ,
                 and
                 Stars
                 ,
                 as
                 petty
                 Gods
                 ,
                 and
                 instruments
                 of
                 the
                 other
                 order
                 more
                 principal
                 .
                 
                   And
                   when
                
                 Tomocomo
                 
                   a
                   principal
                   person
                   of
                
                 Virginia
                 
                   was
                   here
                   in
                
                 England
                 ,
                 
                 
                   he
                   averred
                
                 ,
                 that
                 they
                 worshipped
                 the
                 God
                 
                 that
                 made
                 Heaven
                 and
                 Earth
                 :
                 who
                 was
                 the
                 Author
                 of
                 all
                 good
                 to
                 them
                 .
                 Creuxius
                 the
                 Iesuit
                 ,
                 
                 
                   in
                   his
                   late
                
                 History
                 of
                 Canada
                 ,
                 saith
                 ,
                 that
                 when
                 
                   Paulus
                   Juvenaeus
                
                 discoursed
                 with
                 the
                 Inhabitants
                 about
                 God
                 ,
                 and
                 describing
                 him
                 to
                 be
                 of
                 infinite
                 power
                 ,
                 and
                 that
                 made
                 Heaven
                 and
                 Earth
                 ,
                 they
                 cried
                 out
                 to
                 each
                 other
                 
                   Atoachan
                   ,
                   Atoachan
                
                 ,
                 intimating
                 that
                 all
                 things
                 were
                 made
                 by
                 that
                 God
                 whom
                 they
                 worshipped
                 under
                 that
                 name
                 :
                 but
                 they
                 believe
                 the
                 seasons
                 of
                 the
                 year
                 ,
                 and
                 the
                 affairs
                 of
                 humane
                 life
                 to
                 be
                 managed
                 by
                 certain
                 Spirits
                 under
                 him
                 ,
                 
                 whom
                 they
                 endeavour
                 to
                 propitiate
                 by
                 certain
                 rites
                 of
                 worship
                 .
              
               
                 Leo
                 Africanus
                 ,
                 
                 
                   testifies
                   concerning
                   some
                   of
                   the
                   ancient
                
                 African
                 Idolaters
                 ,
                 that
                 they
                 worshipped
                 Guighimo
                 ,
                 i.
                 e.
                 the
                 Lord
                 of
                 Heaven
                 ;
                 which
                 part
                 of
                 Religion
                 ,
                 
                   he
                   saith
                
                 ,
                 was
                 not
                 delivered
                 to
                 them
                 ,
                 by
                 any
                 Prophet
                 or
                 Teacher
                 ,
                 but
                 was
                 inspired
                 into
                 them
                 by
                 God
                 himself
                 .
                 Varenius
                 
                   takes
                   notice
                   of
                   the
                   false
                   and
                   imperfect
                   description
                   which
                   is
                   commonly
                   given
                   of
                   the
                
                 Religion
                 
                   of
                   the
                
                 Negroes
                 ,
                 
                 
                   and
                   saith
                
                 ,
                 he
                 understood
                 by
                 those
                 who
                 lived
                 long
                 among
                 them
                 ,
                 that
                 although
                 they
                 worship
                 many
                 Gods
                 ,
                 yet
                 they
                 acknowledge
                 one
                 Supreme
                 ,
                 whom
                 they
                 call
                 Fetisso
                 :
                 and
                 believe
                 him
                 to
                 be
                 the
                 Author
                 both
                 of
                 the
                 good
                 and
                 evil
                 they
                 receive
                 ,
                 and
                 
                 therefore
                 endeavour
                 to
                 appease
                 him
                 by
                 many
                 Sacrifices
                 ,
                 Ceremonies
                 and
                 Prayers
                 .
                 Mandelslo
                 saith
                 ,
                 
                 
                   of
                   the
                   Inhabitants
                   of
                
                 Madagascar
                 ,
                 that
                 he
                 was
                 informed
                 ,
                 that
                 they
                 believe
                 there
                 is
                 one
                 God
                 who
                 made
                 Heaven
                 and
                 Earth
                 ;
                 and
                 will
                 one
                 day
                 punish
                 bad
                 actions
                 and
                 reward
                 the
                 good
                 .
                 Ioh.
                 de
                 Barros
                 saith
                 ,
                 
                 that
                 the
                 Inhabitants
                 of
                 Monomotapa
                 ,
                 believe
                 in
                 one
                 God
                 whom
                 they
                 call
                 
                   Mozimo
                   ;
                   and
                   if
                   we
                   believe
                   him
                   ,
                
                 they
                 worship
                 nothing
                 else
                 besides
                 him
                 :
                 
                 
                   the
                   same
                   others
                   say
                   of
                   the
                
                 Mordui
                 ,
                 
                   a
                   people
                   that
                   inhabit
                   the
                   farther
                   parts
                   of
                
                 Muscovy
                 ,
                 
                   who
                   declare
                
                 ,
                 
                 that
                 they
                 worship
                 only
                 the
                 Creator
                 of
                 the
                 Universe
                 to
                 whom
                 they
                 offer
                 the
                 first
                 fruits
                 of
                 all
                 things
                 ,
                 even
                 of
                 their
                 meat
                 and
                 drink
                 ,
                 casting
                 some
                 parts
                 of
                 them
                 towards
                 Heaven
                 :
                 but
                 they
                 have
                 no
                 Idols
                 ,
                 nor
                 baptism
                 ,
                 and
                 say
                 they
                 live
                 according
                 to
                 nature
                 :
                 but
                 Brietius
                 saith
                 ,
                 
                 they
                 worship
                 Idols
                 ,
                 or
                 are
                 Mahumetans
                 .
                 Texeira
                 and
                 Pimenta
                 
                   say
                   that
                   the
                
                 Sect
                 
                   of
                   the
                
                 Baneans
                 called
                 Lon
                 Kah
                 ,
                 
                 worship
                 only
                 the
                 Supreme
                 God
                 ,
                 without
                 Idols
                 ;
                 but
                 Mexery
                 hath
                 Idols
                 and
                 doth
                 worship
                 them
                 .
                 Iosephus
                 Indus
                 ,
                 a
                 Native
                 of
                 Cranganor
                 saith
                 ,
                 that
                 the
                 Gentile
                 Idolaters
                 there
                 ,
                 did
                 worship
                 the
                 God
                 of
                 Heaven
                 ,
                 
                 under
                 the
                 form
                 of
                 a
                 Statue
                 with
                 three
                 faces
                 ,
                 and
                 his
                 hands
                 folded
                 ,
                 whom
                 they
                 called
                 
                   Tambram
                   :
                   
                   and
                   he
                   saith
                   ,
                
                 the
                 King
                 of
                 Calecut
                 is
                 of
                 the
                 same
                 Religion
                 with
                 them
                 of
                 
                   Cranganor
                   :
                   and
                
                 Ludovicus
                 Vartomannus
                 saith
                 ,
                 
                 
                   that
                   in
                
                 Calecut
                 ,
                 
                   they
                   call
                   the
                
                 Great
                 God
                 Tamerani
                 ,
                 whom
                 they
                 believe
                 to
                 be
                 the
                 maker
                 of
                 the
                 World
                 ;
                 
                   but
                   he
                   adds
                
                 ,
                 that
                 they
                 believe
                 him
                 to
                 live
                 at
                 ease
                 ,
                 and
                 that
                 he
                 hath
                 committed
                 the
                 Government
                 of
                 the
                 world
                 to
                 Deumo
                 ,
                 whose
                 Image
                 they
                 worship
                 ,
                 having
                 on
                 his
                 head
                 ,
                 
                   saith
                   Vartomannus
                
                 ,
                 just
                 such
                 a
                 Crown
                 as
                 the
                 Popes
                 of
                 Rome
                 have
                 ,
                 only
                 it
                 hath
                 three
                 horns
                 upon
                 it
                 :
                 
                   and
                   the
                   same
                   is
                   confessed
                   by
                
                 Iarricus
                 .
                 
                 
                   The
                   people
                   of
                
                 Narsinga
                 likewise
                 believe
                 one
                 Supreme
                 God
                 ,
                 but
                 worship
                 Idols
                 as
                 the
                 rest
                 of
                 the
                 Indians
                 do
                 .
                 Linschoten
                 ,
                 
                 
                   gives
                   this
                   general
                   testimony
                   of
                   them
                   ,
                
                 that
                 although
                 they
                 worship
                 the
                 Sun
                 and
                 Moon
                 ,
                 yet
                 they
                 acknowledge
                 one
                 God
                 ,
                 Creator
                 and
                 Governor
                 of
                 all
                 things
                 ;
                 and
                 do
                 believe
                 the
                 rewards
                 and
                 punishments
                 of
                 another
                 life
                 to
                 be
                 according
                 to
                 mens
                 good
                 or
                 bad
                 actions
                 in
                 this
                 life
                 .
                 But
                 withall
                 they
                 worship
                 Idols
                 called
                 Pagodes
                 ,
                 after
                 such
                 a
                 terrible
                 representation
                 as
                 we
                 make
                 of
                 Devils
                 ,
                 whom
                 they
                 assert
                 to
                 have
                 lived
                 formerly
                 upon
                 earth
                 ,
                 and
                 to
                 have
                 been
                 famous
                 for
                 sanctity
                 and
                 miracles
                 ,
                 and
                 to
                 whom
                 they
                 address
                 themselves
                 ,
                 as
                 Mediators
                 to
                 the
                 Supreme
                 God
                 for
                 them
                 .
                 The
                 
                 Kingdom
                 of
                 Siam
                 
                   is
                   supposed
                   to
                   have
                   been
                   the
                   ancient
                   Seat
                   of
                   the
                
                 Bramans
                 ,
                 
                   from
                   whence
                   the
                
                 Religion
                 
                   of
                   the
                
                 Indies
                 
                   did
                   spread
                   it self
                   :
                   and
                   here
                
                 Schouten
                 ,
                 
                 
                   who
                   lived
                   long
                   among
                   them
                   ,
                   saith
                   ,
                
                 that
                 the
                 common
                 perswasion
                 of
                 the
                 Gentiles
                 ,
                 although
                 different
                 in
                 other
                 points
                 ,
                 is
                 ,
                 that
                 there
                 is
                 one
                 Supreme
                 God
                 ,
                 who
                 created
                 all
                 things
                 ,
                 and
                 after
                 him
                 many
                 inferiour
                 Gods
                 in
                 Heaven
                 ;
                 that
                 men
                 shall
                 receive
                 rewards
                 and
                 punishments
                 in
                 another
                 life
                 according
                 to
                 their
                 actions
                 here
                 .
                 And
                 that
                 this
                 Religion
                 hath
                 been
                 delivered
                 down
                 to
                 them
                 by
                 the
                 succession
                 of
                 many
                 ages
                 ;
                 and
                 confirmed
                 by
                 the
                 Testimony
                 of
                 Saints
                 ,
                 whose
                 memory
                 they
                 worship
                 in
                 their
                 Images
                 ,
                 which
                 they
                 have
                 set
                 up
                 like
                 so
                 many
                 lesser
                 Deities
                 :
                 who
                 have
                 merited
                 Heaven
                 by
                 their
                 good
                 Works
                 .
                 
                   The
                   Ceremonies
                   of
                   their
                   worship
                   ,
                   the
                
                 nature
                 of
                 their
                 Images
                 ,
                 the
                 manner
                 of
                 their
                 Oblations
                 ,
                 the
                 customs
                 
                   of
                   their
                
                 Talapois
                 ,
                 
                   (
                   or
                
                 Friers
                 )
                 
                   are
                   such
                   ,
                   that
                   ,
                   some
                   few
                   things
                   excepted
                   ,
                   one
                   would
                   imagine
                   no
                   great
                   difference
                   between
                   the
                
                 Varelles
                 of
                 Siam
                 ,
                 
                   and
                   the
                
                 Iesuits
                 Church
                 
                   and
                   devotions
                   there
                
                 .
                 M.
                 de
                 Bourges
                 ,
                 
                 
                   who
                   hath
                   given
                   an
                   account
                   of
                   the
                   late
                
                 French
                 Mission
                 
                   into
                   those
                   parts
                   ,
                   confesses
                
                 ,
                 that
                 their
                 external
                 devotion
                 to
                 their
                 Images
                 is
                 extraordinary
                 ,
                 
                 that
                 they
                 offer
                 no
                 bloody
                 sacrifices
                 ,
                 but
                 all
                 their
                 oblations
                 are
                 of
                 the
                 fruits
                 of
                 the
                 earth
                 :
                 and
                 that
                 they
                 free
                 themselves
                 from
                 the
                 charge
                 of
                 Idolatry
                 ,
                 because
                 they
                 acknowledge
                 and
                 worship
                 one
                 God
                 ,
                 who
                 is
                 Lord
                 over
                 all
                 ;
                 and
                 that
                 their
                 Images
                 are
                 intended
                 to
                 preserve
                 the
                 Memories
                 of
                 their
                 Saints
                 ,
                 that
                 by
                 the
                 sight
                 of
                 them
                 the
                 people
                 might
                 be
                 excited
                 to
                 imitate
                 their
                 vertues
                 .
                 And
                 it
                 is
                 very
                 true
                 ,
                 
                   saith
                   he
                
                 ,
                 that
                 the
                 Priests
                 of
                 Siam
                 do
                 thus
                 answer
                 the
                 Christians
                 who
                 charge
                 them
                 with
                 Idolatry
                 ,
                 and
                 think
                 themselves
                 no
                 more
                 guilty
                 than
                 the
                 Missionaries
                 of
                 the
                 Church
                 of
                 Rome
                 who
                 charge
                 them
                 .
                 But
                 
                   he
                   thinks
                   ,
                   he
                   hath
                   cleared
                   the
                   difference
                   between
                   them
                   by
                   saying
                   ,
                
                 that
                 those
                 of
                 Siam
                 are
                 more
                 uncertain
                 in
                 the
                 belief
                 of
                 the
                 Supreme
                 God
                 ,
                 and
                 defective
                 in
                 giving
                 any
                 peculiar
                 worship
                 to
                 him
                 :
                 and
                 that
                 they
                 terminate
                 their
                 worship
                 absolutely
                 upon
                 their
                 Idols
                 ,
                 and
                 ask
                 of
                 them
                 those
                 things
                 ,
                 which
                 God
                 alone
                 can
                 give
                 .
                 
                   As
                   to
                   the
                   former
                   ,
                   we
                   have
                   seen
                   the
                   general
                   consent
                   of
                   the
                
                 Indians
                 in
                 the
                 belief
                 of
                 a
                 Supreme
                 God
                 ,
                 
                   (
                   which
                   is
                   no
                   token
                   of
                   their
                   uncertainty
                   )
                   and
                   that
                   many
                   of
                   them
                   did
                   think
                
                 internal
                 worship
                 
                   most
                   proper
                   to
                   him
                   ;
                   and
                   for
                   the
                   latter
                   ,
                   if
                   they
                   suppose
                   those
                
                 Deities
                 
                   to
                   be
                   so
                   by
                
                 participation
                 ,
                 
                 and
                 subordinate
                 
                   to
                   the
                
                 Supreme
                 ,
                 
                   I
                   do
                   not
                   see
                   ,
                   how
                   the
                   difference
                   is
                   made
                   appear
                   between
                   the
                
                 addresses
                 
                   they
                   made
                   to
                   their
                
                 Saints
                 
                   by
                   their
                
                 Images
                 ,
                 
                   and
                   those
                   made
                   in
                   the
                
                 Church
                 of
                 Rome
                 ;
                 
                   unless
                   it
                   be
                   sufficient
                   to
                   say
                   ,
                   that
                   the
                
                 Pope
                 at
                 Rome
                 
                   hath
                   only
                   power
                   to
                
                 Canonize
                 Saints
                 ,
                 
                   and
                   not
                   the
                
                 High-Priest
                 of
                 Siam
                 .
                 
                   And
                   therefore
                
                 Campanella
                 
                   very
                   wisely
                   confesses
                
                 upon
                 these
                 principles
                 ,
                 
                 the
                 Heathens
                 were
                 no
                 more
                 guilty
                 of
                 Idolatry
                 than
                 themselves
                 ,
                 in
                 case
                 the
                 persons
                 they
                 worshipped
                 had
                 real
                 vertues
                 :
                 and
                 he
                 doth
                 not
                 blame
                 the
                 wiser
                 Gentiles
                 ,
                 but
                 the
                 common
                 people
                 who
                 forgot
                 the
                 true
                 God
                 ,
                 and
                 worshipped
                 their
                 Varelles
                 or
                 Images
                 
                   with
                   the
                
                 worship
                 of
                 Latria
                 ;
                 
                   which
                   the
                
                 Church
                 of
                 Rome
                 
                   likewise
                   gives
                   to
                   the
                
                 Cross
                 :
                 
                   but
                   of
                   these
                   things
                   afterwards
                
                 .
              
               
                 
                   If
                   from
                   the
                
                 Indies
                 ,
                 
                   the
                   model
                   of
                   this
                
                 Discourse
                 
                   would
                   allow
                   us
                   to
                   search
                   into
                   the
                
                 Idolatries
                 
                   of
                   these
                
                 Northern
                 parts
                 ,
                 
                   we
                   should
                   find
                   that
                   the
                
                 Nations
                 
                   which
                   were
                   the
                   deepest
                   sunk
                   into
                   Idolatry
                   ,
                   did
                   yet
                   retain
                   a
                   sense
                   of
                   one
                
                 Supreme
                 Deity
                 .
                 
                   Among
                   whom
                   we
                   may
                   justly
                   reckon
                   our
                
                 Saxon
                 Ancestors
                 ;
                 
                   and
                   yet
                   from
                   the
                
                 Gothick
                 Antiquities
                 
                   which
                   have
                   been
                   lately
                   published
                   ,
                   we
                   have
                   reason
                   to
                   believe
                   ,
                
                 that
                 there
                 was
                 a
                 Supreme
                 God
                 acknowledged
                 
                 among
                 them
                 too
                 .
                 
                   For
                   in
                   the
                
                 Edda
                 of
                 Snorro
                 Sturleson
                 
                   which
                   contains
                   the
                
                 ancient
                 Religion
                 of
                 the
                 Goths
                 ;
                 
                 
                   the
                   first
                
                 Question
                 
                   proposed
                   is
                
                 ,
                 who
                 was
                 the
                 Supreme
                 ,
                 and
                 the
                 most
                 ancient
                 of
                 the
                 Gods
                 ?
                 
                   To
                   which
                   the
                
                 Answer
                 is
                 ,
                 that
                 the
                 most-ancient
                 of
                 the
                 Gods
                 is
                 called
                 Alfader
                 ,
                 the
                 Father
                 of
                 all
                 :
                 and
                 he
                 had
                 twelve
                 names
                 
                   which
                   are
                   there
                   enumerated
                   :
                   and
                   after
                   it
                   is
                   said
                   of
                   him
                   ,
                
                 that
                 This
                 God
                 lives
                 for
                 ever
                 ,
                 and
                 governs
                 all
                 things
                 ,
                 
                 that
                 he
                 made
                 the
                 Heaven
                 ,
                 and
                 Earth
                 ,
                 and
                 Air
                 ,
                 and
                 all
                 things
                 in
                 them
                 ;
                 
                   and
                   which
                   is
                   the
                   greatest
                   of
                   all
                   ,
                
                 he
                 made
                 Man
                 and
                 gave
                 him
                 a
                 Soul
                 that
                 should
                 live
                 for
                 ever
                 ,
                 although
                 the
                 body
                 be
                 destroyed
                 ;
                 and
                 that
                 those
                 who
                 were
                 good
                 should
                 be
                 with
                 him
                 in
                 a
                 place
                 called
                 Gimle
                 or
                 Wingulf
                 ,
                 but
                 those
                 that
                 were
                 bad
                 to
                 Hela
                 ,
                 and
                 from
                 thence
                 to
                 Niflheim
                 .
                 Which
                 
                   Niflheim
                   ,
                   they
                   add
                
                 ,
                 was
                 made
                 many
                 ages
                 before
                 the
                 Earth
                 ;
                 
                   and
                   then
                   they
                   proceed
                   to
                
                 the
                 creation
                 of
                 things
                 ,
                 
                   which
                   is
                   there
                   reported
                   after
                   a
                   fabulous
                   manner
                   .
                   It
                   is
                   true
                   ,
                   this
                   Tradition
                   came
                   to
                   be
                   corrupted
                   among
                   them
                   ,
                   when
                   the
                   attributes
                   and
                   worship
                   belonging
                   to
                   this
                
                 God
                 
                   were
                   given
                   to
                   that
                
                 Prince
                 
                   who
                   conducted
                   the
                
                 Goths
                 
                   from
                   their
                   former
                   Seat
                   about
                   the
                
                 Palus
                 Maeotis
                 
                   into
                   the
                
                 Northern
                 Regions
                 ,
                 
                   who
                   was
                   called
                
                 Odin
                 ,
                 or
                 Woden
                 ;
                 
                   and
                   so
                   
                   there
                   came
                   in
                   such
                   a
                   confusion
                   in
                   their
                
                 Idolatry
                 
                   as
                   was
                   among
                   the
                
                 Greeks
                 between
                 Iupiter
                 Olympius
                 ,
                 and
                 him
                 of
                 Creet
                 .
                 
                   But
                   since
                   they
                   do
                   mention
                   this
                
                 Odin
                 
                   as
                   chief
                   of
                   the
                
                 Asae
                 ,
                 
                   and
                   tell
                   the
                   circumstances
                   of
                   his
                   leading
                   the
                   people
                   first
                   to
                   one
                   place
                   ,
                   then
                   to
                   another
                   ,
                   they
                   cannot
                   mean
                   by
                   him
                   ,
                   the
                
                 same
                 God
                 
                   whom
                   they
                   assert
                   to
                   have
                   been
                   from
                   eternity
                   ,
                   and
                   to
                   have
                   created
                   all
                   things
                   :
                   but
                   all
                   this
                   confusion
                   did
                   arise
                   among
                   them
                   and
                   other
                   Nations
                   ,
                   when
                   vain
                   and
                   ambitious
                   men
                   did
                   take
                   upon
                   them
                   the
                   names
                   of
                   the
                
                 Deity
                 
                   on
                   purpose
                   ,
                   that
                   they
                   might
                   have
                   worship
                   given
                   to
                   them
                   ;
                   and
                   such
                   a
                   one
                   this
                
                 Odin
                 
                   is
                   described
                   to
                   have
                   been
                   by
                   all
                   the
                
                 Northern
                 Historians
                 ;
                 
                   and
                   from
                   hence
                   likewise
                   the
                   names
                   of
                
                 Deified
                 men
                 ,
                 
                   have
                   been
                   given
                   to
                   him
                   whom
                   they
                   worshipped
                   for
                   the
                
                 Supreme
                 God.
                 
                   Thus
                   also
                
                 Thor
                 
                   was
                   the
                
                 Son
                 of
                 Odin
                 ;
                 
                   yet
                   in
                   some
                   of
                   the
                
                 Northern
                 parts
                 ,
                 
                   they
                   worshipped
                   the
                
                 Supreme
                 Deity
                 
                   under
                   his
                   name
                   ,
                   attributing
                   the
                   power
                   over
                   all
                   things
                   ,
                   even
                   the
                
                 inferiour
                 Deities
                 
                   to
                   him
                   .
                   And
                   accordingly
                   he
                   was
                   worshipped
                
                 with
                 a
                 Crown
                 on
                 his
                 Head
                 ,
                 a
                 Scepter
                 in
                 his
                 hand
                 ,
                 and
                 twelve
                 Stars
                 about
                 him
                 ;
                 
                   as
                   he
                   is
                   described
                   by
                
                 Olaus
                 Magnus
                 
                   and
                   others
                
                 ;
                 
                 and
                 Ioh.
                 Magnus
                 
                   saith
                   ,
                   that
                
                 Thor
                 
                   was
                   worshipped
                   in
                   the
                
                 
                 Golden
                 Temple
                 at
                 Upsalia
                 ,
                 tanquam
                 potentissimus
                 &
                 summus
                 omnium
                 Deorum
                 ;
                 
                 
                   and
                   to
                   this
                   day
                   among
                   the
                   most
                   barbarous
                
                 Laplanders
                 the
                 Supreme
                 God
                 
                   is
                   worshipped
                   under
                   the
                   same
                   representation
                   of
                
                 Thor
                 ,
                 
                 (
                 
                   as
                   we
                   are
                   informed
                   by
                   a
                   late
                   credible
                   Writer
                   )
                   and
                   to
                   him
                   they
                   give
                   besides
                   ,
                   the
                   name
                   of
                
                 Iumala
                 :
                 
                   under
                   him
                   they
                   worship
                   a
                
                 Deity
                 ,
                 
                   whom
                   they
                   call
                
                 Storjunkare
                 ,
                 or
                 Vice-Roy
                 ,
                 
                   like
                   the
                
                 Tartars
                 Natagay
                 ;
                 
                   under
                   whose
                   care
                   they
                   suppose
                   all
                   inferiour
                   creatures
                   to
                   man
                   to
                   be
                   ,
                   and
                   therefore
                   they
                   living
                   much
                   by
                   hunting
                   ,
                   make
                   many
                   supplications
                   to
                   him
                   ,
                   and
                   worship
                   him
                   under
                   the
                   representation
                   of
                   a
                   rough
                   hollow
                   stone
                   ,
                   which
                   as
                   rude
                   and
                   barbarous
                   as
                   they
                   are
                   ,
                   they
                   are
                   far
                   enough
                   from
                   thinking
                   to
                   be
                   the
                
                 Deity
                 
                   it self
                   ,
                   but
                   only
                   a
                
                 Symbol
                 
                   to
                   represent
                   him
                   .
                   And
                   the
                
                 Idolatrous
                 
                   inhabitants
                   of
                
                 Samogitia
                 ,
                 
                   although
                   they
                   worship
                   a
                
                 multitude
                 of
                 Gods
                 
                   under
                   several
                   names
                   ,
                   and
                   as
                   having
                   a
                   particular
                   care
                   over
                   some
                   things
                   ,
                   and
                   a
                   sort
                   of
                   Serpents
                   as
                
                 Ministers
                 of
                 their
                 Gods
                 ,
                 
                   yet
                   they
                   confess
                   a
                
                 Supreme
                 God
                 :
                 so
                 Lasicius
                 saith
                 ,
                 
                 they
                 have
                 one
                 omnipotent
                 God
                 ,
                 but
                 many
                 Zemopacii
                 ,
                 or
                 terrestrial
                 Gods
                 ;
                 
                   which
                   he
                   there
                   at
                   large
                   enumerates
                   ;
                   and
                   the
                   same
                   is
                   acknowledged
                   by
                
                 Ioh.
                 Meletius
                 ,
                 
                 
                   who
                   lived
                   among
                   them
                   and
                   describes
                   their
                   Idolatrous
                   
                   customs
                   in
                   an
                   Epistle
                   to
                
                 Georg.
                 Sabinus
                 ,
                 A.
                 D.
                 1553.
                 
                   who
                   saith
                
                 ,
                 that
                 in
                 the
                 first
                 place
                 they
                 invocate
                 Occopirnus
                 ,
                 the
                 God
                 of
                 Heaven
                 and
                 Earth
                 ;
                 and
                 then
                 the
                 inferiour
                 Deities
                 who
                 are
                 set
                 over
                 the
                 Sea
                 ,
                 Air
                 ,
                 Spring
                 ,
                 Woods
                 ,
                 
                   &c.
                   
                   Thus
                   far
                   I
                   have
                   clearly
                   proved
                   ,
                   that
                   the
                   acknowledged
                
                 Idolatry
                 
                   of
                   the
                   present
                   world
                   ,
                   doth
                   not
                   exclude
                   a
                
                 Supreme
                 God
                 ,
                 
                   but
                   either
                   the
                
                 Idolaters
                 
                   suppose
                   him
                   to
                   be
                   above
                   their
                
                 worship
                 ,
                 
                   or
                   think
                   it
                   not
                
                 unlawful
                 to
                 worship
                 inferiour
                 Deities
                 
                   with
                   the
                   same
                
                 external
                 acts
                 of
                 worship
                 
                   which
                   they
                   perform
                   to
                   the
                
                 Supreme
                 God.
                 
              
               
                 
                   The
                   last
                   thing
                   I
                   shall
                   prove
                   the
                   consistency
                   of
                   Idolatry
                   with
                   giving
                   Soveraign
                   Worship
                   to
                   the
                   Supreme
                   God
                   by
                   is
                   ,
                
                 
                 
                   from
                   the
                
                 Testimony
                 
                   of
                   those
                
                 Fathers
                 
                   who
                   have
                   charged
                   such
                
                 Christians
                 with
                 Idolatry
                 ,
                 
                   concerning
                   whom
                   there
                   could
                   be
                   no
                   dispute
                   whether
                   they
                
                 believed
                 and
                 worshipped
                 a
                 Supreme
                 God.
                 
              
               
                 Athanasius
                 
                   frequently
                   lays
                   this
                   to
                   the
                   charge
                   of
                   the
                
                 Arians
                 ,
                 
                 that
                 by
                 giving
                 adoration
                 to
                 the
                 Son
                 of
                 God
                 ,
                 supposing
                 him
                 to
                 be
                 a
                 Creature
                 ,
                 they
                 did
                 bring
                 in
                 the
                 Heathen
                 Idolatry
                 among
                 Christians
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   which
                   words
                   are
                   the
                   more
                   remarkable
                   ,
                
                 because
                 he
                 accuses
                 them
                 of
                 doing
                 the
                 same
                 thing
                 ,
                 which
                 S.
                 Paul
                 charges
                 the
                 Gentiles
                 with
                 ;
                 
                   which
                   therefore
                   doth
                   not
                   imply
                
                 ,
                 the
                 passing
                 by
                 the
                 worship
                 of
                 the
                 Creator
                 ,
                 but
                 giving
                 the
                 same
                 divine
                 worship
                 to
                 a
                 creature
                 ,
                 which
                 they
                 do
                 to
                 the
                 Supreme
                 God.
                 
                   The
                   same
                   words
                   he
                   repeats
                   afterwards
                   in
                   the
                   same
                
                 Oration
                 ,
                 
                   and
                   desires
                   the
                
                 Arians
                 
                   to
                   shew
                   the
                
                 difference
                 
                   between
                   the
                
                 Greeks
                 and
                 them
                 ,
                 
                 
                   if
                   they
                
                 believed
                 Christ
                 not
                 to
                 be
                 the
                 true
                 God
                 ,
                 but
                 only
                 by
                 participation
                 ,
                 as
                 the
                 Greeks
                 supposed
                 their
                 Gods
                 to
                 be
                 .
                 
                   The
                   force
                   of
                   this
                   argument
                   were
                   wholly
                   lost
                   ,
                   if
                   either
                   the
                
                 Greeks
                 
                   supposed
                   many
                
                 independent
                 Deities
                 ,
                 or
                 Idolatry
                 
                   were
                   inconsistent
                   with
                   the
                
                 acknowledgement
                 
                   of
                   one
                
                 True
                 God
                 ;
                 
                   for
                   the
                
                 Arians
                 
                   might
                   upon
                   either
                   of
                   those
                   grounds
                   have
                   shewed
                   the
                
                 disparity
                 
                   between
                   them
                   and
                   the
                
                 Greeks
                 .
                 
                   Afterwards
                   he
                   saith
                   expresly
                
                 ,
                 they
                 fell
                 into
                 the
                 Polytheism
                 of
                 the
                 Greeks
                 ;
                 
                 
                   from
                   whence
                   it
                   unavoidably
                   follows
                   ,
                   that
                   their
                
                 Polytheism
                 
                   did
                   not
                   suppose
                   several
                
                 Deities
                 of
                 necessary
                 and
                 eternal
                 existence
                 ;
                 
                   but
                   one
                
                 Original
                 and
                 Supreme
                 God
                 ,
                 
                   and
                   the
                   others
                   only
                   made
                   so
                
                 by
                 participation
                 
                   from
                   him
                   .
                   If
                   it
                   be
                   impossible
                   for
                   a
                   man
                   who
                   hath
                   a
                   right
                   opinion
                   of
                   Gods
                
                 incomparable
                 excellency
                 
                 
                   above
                   the
                   most
                   noble
                   creatures
                   ,
                   to
                   attribute
                   the
                   honour
                   due
                   to
                
                 God
                 
                   alone
                   ,
                   to
                   that
                   which
                   he
                   conceiveth
                   to
                   be
                   a
                
                 mere
                 creature
                 ;
                 
                   then
                   the
                
                 Arians
                 
                   were
                   unjustly
                   charged
                   with
                
                 Idolatry
                 ;
                 
                   for
                   they
                   were
                   supposed
                   to
                   do
                   that
                   ,
                   which
                   it
                   seems
                   is
                   impossible
                   to
                   be
                   done
                   :
                   for
                   they
                   asserted
                   ,
                
                 Christ
                 to
                 be
                 a
                 mere
                 creature
                 ,
                 
                   and
                   yet
                
                 Athanasius
                 saith
                 ,
                 they
                 were
                 therein
                 guilty
                 of
                 Idolatry
                 ,
                 
                   although
                   they
                   believed
                
                 God
                 
                   to
                   be
                   incomparably
                   above
                   his
                   creatures
                   ,
                   in
                   as
                   much
                   as
                   all
                   creatures
                   ,
                   and
                   Christ
                   himself
                   had
                   what
                   he
                   had
                
                 by
                 participation
                 
                   from
                   him
                   :
                   and
                   whatever
                   excellencies
                   are
                   attributed
                   to
                   a
                   mere
                   creature
                   ,
                   as
                   to
                   Power
                   ,
                   or
                   Wisdom
                   or
                   Goodness
                   ,
                   supposing
                   them
                   to
                   be
                   derivative
                   from
                   a
                   Superior
                   Being
                   ,
                   they
                   do
                   still
                   suppose
                   an
                   incomparable
                   distance
                   between
                   the
                   Creator
                   and
                   the
                   creature
                   .
                   And
                   it
                   is
                   farther
                   observable
                   in
                
                 Athanasius
                 ,
                 
                   that
                   he
                   doth
                   not
                   lay
                   the
                   force
                   of
                   his
                   argument
                   in
                   any
                   distinction
                   of
                   the
                
                 degrees
                 
                   of
                   the
                
                 divine
                 worship
                 ,
                 
                   but
                   useth
                   promiscuously
                   the
                   terms
                   of
                
                 Latria
                 and
                 Dulia
                 ,
                 
                   as
                   to
                   the
                
                 worship
                 
                   given
                   to
                   a
                
                 creature
                 ;
                 
                   for
                   where
                   he
                   speaks
                   afterwards
                   of
                   the
                
                 Arians
                 and
                 Gentiles
                 
                   agreeing
                   in
                   giving
                
                 divine
                 worship
                 
                   to
                   a
                
                 creature
                 ,
                 
                 
                   he
                   thus
                   expresses
                   it
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   giving
                   the
                   worship
                   of
                
                 Dulia
                 
                 
                   to
                   a
                
                 creature
                 
                   as
                   well
                   as
                
                 to
                 the
                 Creator
                 ;
                 
                   not
                   as
                   though
                   he
                   looked
                   on
                   the
                
                 worship
                 of
                 Dulia
                 
                   as
                   distinct
                   from
                
                 Latria
                 ,
                 
                   but
                   by
                   using
                   these
                   words
                   promiscuously
                   he
                   shews
                   ,
                   that
                   he
                   understood
                   by
                   both
                   of
                   them
                   that
                   divine
                   worship
                   which
                   is
                   alone
                   proper
                   to
                   God
                   ,
                   and
                   which
                   being
                   given
                   to
                   a
                
                 creature
                 
                   makes
                   it
                
                 Idolatry
                 .
                 
                   He
                   farther
                   saith
                
                 ,
                 that
                 supposing
                 what
                 excellencies
                 we
                 please
                 in
                 Christ
                 ,
                 
                 although
                 derived
                 from
                 God
                 ,
                 yet
                 if
                 we
                 withal
                 suppose
                 him
                 to
                 be
                 a
                 mere
                 man
                 ,
                 if
                 we
                 give
                 divine
                 worship
                 to
                 him
                 ,
                 we
                 shall
                 be
                 found
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 worshippers
                 of
                 man
                 ,
                 i.
                 e.
                 
                   such
                   kind
                   of
                
                 Idolaters
                 
                   as
                   the
                
                 Heathen
                 
                   were
                   in
                   the
                
                 worship
                 of
                 Deified
                 men
                 :
                 
                   from
                   which
                   nothing
                   can
                   be
                   more
                   evident
                   ,
                   than
                   that
                   the
                   supposing
                   the
                   most
                   real
                
                 excellencies
                 
                   in
                   a
                
                 creature
                 
                   to
                   have
                   been
                   by
                
                 participation
                 from
                 God
                 ,
                 
                   doth
                   not
                   take
                   off
                   from
                   the
                   guilt
                   of
                
                 Idolatry
                 ,
                 
                   when
                   that
                
                 worship
                 
                   is
                   given
                   to
                   the
                
                 creature
                 ,
                 
                   which
                   belongs
                   only
                   to
                
                 God.
                 S.
                 Athanasius
                 
                   farther
                   argues
                
                 ,
                 that
                 nothing
                 but
                 the
                 divine
                 nature
                 is
                 capable
                 of
                 adoration
                 ,
                 
                   and
                   not
                   any
                
                 created
                 excellency
                 
                   how
                   great
                   soever
                   it
                   be
                
                 .
                 
                 For
                 
                   saith
                   he
                
                 ,
                 if
                 the
                 height
                 of
                 glory
                 did
                 deserve
                 adoration
                 ,
                 then
                 every
                 inferiour
                 creature
                 ought
                 to
                 worship
                 the
                 Superior
                 ;
                 but
                 it
                 is
                 no
                 such
                 matter
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 for
                 one
                 creature
                 
                 is
                 not
                 to
                 worship
                 another
                 ,
                 but
                 a
                 servant
                 his
                 Lord
                 ,
                 and
                 the
                 creature
                 God.
                 From
                 hence
                 Peter
                 forbad
                 Cornelius
                 who
                 would
                 have
                 worshipped
                 him
                 saying
                 ,
                 For
                 I
                 also
                 am
                 a
                 Man.
                 And
                 the
                 Angel
                 S.
                 
                   John
                   saying
                
                 ,
                 See
                 thou
                 do
                 it
                 not
                 ,
                 for
                 I
                 am
                 also
                 thy
                 fellow
                 servant
                 ;
                 worship
                 God.
                 
                   Whence
                   he
                   infers
                   ,
                   nor
                   that
                   the
                   Angel
                   complemented
                   S.
                
                 Iohn
                 ,
                 
                   not
                   that
                   S.
                
                 Peter
                 
                   only
                   did
                   it
                   to
                
                 shew
                 his
                 humility
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 it
                 is
                 proper
                 only
                 to
                 God
                 to
                 be
                 worshipped
                 ,
                 
                   without
                   any
                   distinction
                   of
                   the
                   nature
                   ,
                   kinds
                   ,
                   or
                   degrees
                   of
                   worship
                   .
                   But
                   how
                   many
                   distinctions
                   would
                
                 T.
                 G.
                 
                   and
                   his
                   Brethren
                   make
                   before
                   they
                   would
                   grant
                   that
                   proposition
                   ?
                   It
                   is
                   true
                   ,
                   say
                   they
                   ,
                   of
                
                 Latria
                 ,
                 soveraign
                 and
                 absolute
                 worship
                 ,
                 which
                 is
                 proper
                 only
                 to
                 God
                 ;
                 
                   but
                   not
                
                 of
                 an
                 inferiour
                 kind
                 of
                 divine
                 worship
                 ,
                 which
                 may
                 be
                 given
                 to
                 a
                 creature
                 
                   on
                   the
                
                 account
                 of
                 divine
                 excellencies
                 
                   communicated
                   to
                   it
                   by
                   God
                   :
                   This
                   we
                   may
                   suppose
                   was
                   the
                
                 Answer
                 
                   of
                   the
                
                 Arians
                 ;
                 
                   but
                   S.
                
                 Athanasius
                 
                   was
                   not
                   certainly
                   so
                   weak
                   a
                   man
                   to
                   argue
                   at
                   this
                   rate
                   ,
                   if
                   he
                   had
                   supposed
                   this
                   a
                   sufficient
                   answer
                   ;
                   for
                   he
                   could
                   not
                   but
                   foresee
                   it
                   ;
                   and
                   a
                   man
                   of
                   so
                   much
                   understanding
                   ,
                   as
                   it
                   is
                   evident
                   he
                   was
                   ,
                   would
                   have
                   prevented
                   this
                   answer
                   if
                   he
                   had
                   thought
                   it
                   to
                   the
                   purpose
                   ;
                   but
                   instead
                   
                   of
                   that
                   ,
                   he
                   sets
                   himself
                   to
                   prove
                   ,
                
                 that
                 the
                 Angels
                 ,
                 knowing
                 themselves
                 to
                 be
                 creatures
                 ,
                 have
                 on
                 that
                 account
                 rejected
                 all
                 divine
                 worship
                 ;
                 on
                 the
                 other
                 side
                 the
                 Angels
                 are
                 commanded
                 to
                 worship
                 Christ
                 ,
                 and
                 Christ
                 did
                 receive
                 divine
                 worship
                 ;
                 therefore
                 ,
                 
                   saith
                   he
                
                 ,
                 let
                 the
                 Arians
                 burst
                 themselves
                 they
                 can
                 never
                 make
                 it
                 appear
                 that
                 Christ
                 would
                 have
                 been
                 worshipped
                 ,
                 if
                 he
                 had
                 been
                 a
                 creature
                 .
                 
                   And
                   to
                   prevent
                   all
                   subterfuges
                   in
                   this
                   matter
                   ,
                   in
                   his
                   fourth
                
                 Oration
                 ,
                 
                 
                   he
                   argues
                
                 against
                 joyning
                 Christ
                 together
                 with
                 God
                 in
                 our
                 prayers
                 to
                 him
                 ,
                 if
                 he
                 were
                 a
                 creature
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 No
                 man
                 would
                 ever
                 pray
                 to
                 receive
                 any
                 thing
                 from
                 God
                 and
                 Angels
                 ;
                 or
                 from
                 God
                 and
                 any
                 creature
                 .
                 
                   Little
                   did
                
                 Athanasius
                 think
                 of
                 mens
                 joyning
                 God
                 and
                 the
                 Saints
                 ,
                 or
                 God
                 and
                 the
                 B.
                 Virgin
                 in
                 their
                 prayers
                 or
                 praises
                 :
                 
                   little
                   did
                   he
                   imagine
                   ,
                   that
                   ever
                   it
                   would
                   have
                   been
                   received
                   in
                   the
                   Christian
                   Church
                   ,
                   to
                   conclude
                   their
                
                 Books
                 
                   with
                   a
                
                 Doxology
                 to
                 God
                 
                   and
                   the
                
                 B.
                 Virgin
                 ,
                 Laus
                 Deo
                 &
                 B.
                 Virgini
                 ,
                 
                   as
                   many
                   of
                   the
                   greatest
                   reputation
                   in
                   the
                   Church
                   of
                
                 Rome
                 
                   have
                   done
                   :
                   and
                   as
                
                 Baronius
                 
                   hath
                   done
                   it
                   very
                   solemnly
                   at
                   the
                   end
                   of
                   every
                
                 Tome
                 
                   of
                   his
                
                 Annals
                 :
                 
                   as
                   at
                   the
                   conclusion
                   of
                   the
                   First
                   ,
                   
                   after
                   the
                   mention
                   of
                   the
                
                 Father
                 ,
                 Son
                 and
                 Holy
                 Ghost
                 ,
                 
                   he
                   adds
                
                 ,
                 
                 Nec
                 non
                 &
                 sanctissimae
                 virgini
                 Dei
                 Genitrici
                 Mariae
                 ,
                 ut
                 conciliatrici
                 Divini
                 Numinis
                 ;
                 ipsi
                 namque
                 sicut
                 haec
                 omnia
                 nostra
                 accepta
                 ferimus
                 ,
                 ita
                 pariter
                 &
                 offerimus
                 ;
                 ut
                 ipsa
                 eadem
                 qualiacunque
                 sint
                 dilecto
                 filio
                 suo
                 porrigut
                 ,
                 
                   &c.
                   
                   And
                   in
                   the
                   end
                   of
                   the
                   second
                   he
                   hath
                   these
                   words
                   ,
                
                 
                 Et
                 beneficii
                 memor
                 actura
                 gratias
                 (
                 oratio
                 )
                 ex
                 more
                 ad
                 sanctissimae
                 Dei
                 Genitricis
                 Mariae
                 pedes
                 prona
                 se
                 sternat
                 ;
                 ut
                 Cui
                 accepta
                 fert
                 Omnia
                 ,
                 dono
                 offerat
                 quicquid
                 à
                 Deo
                 se
                 ejus
                 precìbus
                 intelligit
                 consecutam
                 .
                 
                   Is
                   not
                   this
                   joyning
                
                 God
                 
                   and
                   the
                
                 creature
                 
                   together
                   ,
                   which
                
                 Athanasius
                 
                   supposes
                   no
                   Christian
                   would
                   ever
                   do
                   ?
                   but
                   supposing
                   they
                   did
                   it
                   ,
                   he
                   doth
                   not
                   at
                   all
                   suppose
                   them
                   to
                   be
                   excused
                   from
                
                 Idolatry
                 
                   in
                   so
                   doing
                   .
                   But
                
                 Athanasius
                 
                   goes
                   on
                   shewing
                
                 ,
                 
                 that
                 if
                 the
                 Arians
                 confess
                 Christ
                 to
                 be
                 God
                 ,
                 and
                 to
                 be
                 of
                 a
                 distinct
                 substance
                 from
                 his
                 Father
                 ,
                 they
                 must
                 bring
                 in
                 Polytheism
                 ;
                 or
                 at
                 least
                 worship
                 two
                 Gods
                 ,
                 the
                 one
                 uncreated
                 and
                 unbegotten
                 ,
                 the
                 other
                 created
                 and
                 begotten
                 :
                 and
                 in
                 so
                 doing
                 they
                 must
                 oppose
                 one
                 to
                 the
                 other
                 .
                 For
                 ,
                 
                   saith
                   he
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 we
                 cannot
                 see
                 one
                 in
                 the
                 other
                 ,
                 because
                 of
                 their
                 different
                 natures
                 
                 and
                 operations
                 .
                 
                   Which
                   is
                   an
                   argument
                   I
                   desire
                
                 T.
                 G.
                 
                   to
                   consider
                   the
                   weight
                   of
                   .
                   He
                   is
                   proving
                   ,
                   that
                   supposing
                   Christ
                   to
                   be
                   of
                   a
                   different
                   nature
                   from
                   God
                   ,
                   although
                   he
                   had
                   all
                   imaginable
                   excellencies
                   in
                   him
                   communicated
                   from
                   the
                
                 Father
                 ,
                 yet
                 God
                 
                   could
                   not
                   be
                   worshipped
                   in
                   the
                
                 worshipping
                 
                   of
                   the
                
                 Son
                 ;
                 
                   but
                   these
                   two
                
                 worships
                 
                   must
                   be
                   opposite
                   to
                   each
                   other
                   ,
                   because
                   the
                   one
                   is
                   the
                
                 worship
                 
                   of
                   a
                
                 created
                 ,
                 
                   the
                   other
                   of
                   an
                
                 increated
                 Being
                 .
                 
                   How
                   far
                   was
                
                 Athanasius
                 
                   then
                   from
                   supposing
                   ,
                   that
                   the
                
                 worship
                 
                   given
                   to
                   any
                
                 created
                 Being
                 
                   on
                   the
                   account
                   of
                
                 communicated
                 excellencies
                 ,
                 
                   is
                   at
                   last
                
                 carried
                 
                   to
                   the
                
                 Supreme
                 ,
                 
                   and
                   terminated
                   only
                   upon
                   him
                
                 ?
                 For
                 ,
                 
                   he
                   saith
                
                 ,
                 that
                 these
                 two
                 worships
                 do
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 fight
                 one
                 against
                 the
                 other
                 :
                 and
                 therefore
                 who
                 ever
                 do
                 give
                 such
                 different
                 worships
                 ,
                 they
                 must
                 bring
                 in
                 more
                 Gods
                 than
                 one
                 ,
                 which
                 is
                 an
                 Apostasie
                 from
                 one
                 God
                 :
                 
                   where
                   we
                   still
                   observe
                   that
                
                 Polytheism
                 
                   is
                   consistent
                   as
                   well
                   as
                
                 Idolatry
                 ,
                 
                   with
                   the
                
                 acknowledgement
                 
                   of
                   one
                
                 Supreme
                 Being
                 :
                 
                   and
                   that
                   they
                   are
                   said
                
                 to
                 worship
                 other
                 Gods
                 ,
                 
                   who
                   do
                   believe
                
                 the
                 true
                 ,
                 
                   but
                   give
                
                 divine
                 worship
                 
                   to
                   a
                
                 Creature
                 .
                 
                   And
                   therefore
                   he
                   would
                   have
                
                 the
                 Arians
                 to
                 reckon
                 themselves
                 together
                 with
                 the
                 Gentiles
                 :
                 and
                 although
                 they
                 shun
                 the
                 reproach
                 
                 of
                 the
                 name
                 ,
                 yet
                 they
                 hold
                 the
                 same
                 opinion
                 with
                 them
                 :
                 And
                 it
                 is
                 to
                 no
                 purpose
                 for
                 them
                 to
                 say
                 that
                 they
                 do
                 not
                 worship
                 
                   Two
                   uncreated
                   Beings
                
                 ,
                 for
                 this
                 is
                 only
                 to
                 deceive
                 the
                 simple
                 :
                 for
                 although
                 they
                 do
                 not
                 worship
                 two
                 uncreated
                 ,
                 yet
                 they
                 worship
                 Two
                 Gods
                 of
                 a
                 different
                 nature
                 ,
                 the
                 one
                 created
                 ,
                 the
                 other
                 uncreated
                 .
                 
                   For
                   ,
                   saith
                   he
                   in
                   these
                   remarkable
                   words
                   ,
                
                 
                 if
                 the
                 Heathens
                 worshipped
                 one
                 uncreated
                 and
                 many
                 created
                 ;
                 and
                 they
                 worship
                 one
                 uncreated
                 ,
                 and
                 one
                 created
                 ,
                 what
                 difference
                 is
                 there
                 between
                 them
                 and
                 the
                 Gentiles
                 ?
                 for
                 that
                 one
                 whom
                 they
                 worship
                 is
                 but
                 as
                 the
                 many
                 which
                 the
                 Gentiles
                 ,
                 being
                 of
                 the
                 same
                 created
                 nature
                 together
                 with
                 them
                 :
                 therefore
                 ,
                 
                   he
                   saith
                
                 ,
                 they
                 deny
                 Christ
                 and
                 joyn
                 with
                 the
                 Gentiles
                 ,
                 giving
                 the
                 same
                 worship
                 to
                 several
                 Gods.
                 
                   I
                   do
                   not
                   think
                   any
                   proposition
                   in
                
                 Euclid
                 
                   can
                   be
                   made
                   more
                   clear
                   ,
                   than
                   it
                   is
                   from
                   these
                   expressions
                   of
                
                 Athanasius
                 ,
                 
                   that
                   he
                   believed
                
                 Idolatry
                 
                   to
                   be
                   consistent
                   with
                   the
                
                 belief
                 and
                 worship
                 of
                 one
                 God.
                 
                 
                   The
                   same
                   thing
                   he
                   urges
                   in
                   other
                   places
                   ,
                   but
                   if
                   this
                   be
                   not
                   proof
                   enough
                   ,
                   I
                   know
                   not
                   what
                   will
                   be
                   .
                
              
               
                 S.
                 Gregory
                 Nazianzen
                 parallels
                 those
                 who
                 worshipped
                 the
                 Son
                 or
                 Holy
                 Ghost
                 ,
                 
                 supposing
                 them
                 to
                 be
                 creatures
                 ,
                 with
                 those
                 who
                 worshipped
                 Astaroth
                 or
                 Chemosh
                 or
                 Remphan
                 ,
                 
                 because
                 they
                 were
                 creatures
                 too
                 :
                 For
                 whatever
                 difference
                 of
                 honour
                 or
                 glory
                 there
                 be
                 ,
                 all
                 creatures
                 are
                 our
                 fellow
                 servants
                 ,
                 and
                 therefore
                 not
                 to
                 be
                 worshipped
                 by
                 us
                 .
                 
                   Might
                   not
                   the
                
                 Arians
                 
                   have
                   chared
                
                 Gregory
                 Nazianzen
                 
                   to
                   have
                   imitated
                
                 Iulian
                 the
                 Apostate
                 
                   upon
                   as
                
                 good
                 reason
                 as
                 T.
                 G.
                 
                   doth
                   me
                   ?
                   For
                   however
                   in
                   words
                   they
                   professed
                   to
                   abhor
                   the
                   worship
                   of
                
                 Ashtoreth
                 ,
                 or
                 Chemosh
                 ,
                 or
                 Remphan
                 ,
                 
                   as
                   much
                   as
                   he
                   did
                   ;
                   yet
                   he
                   did
                   not
                   regard
                   their
                   professions
                   ,
                   but
                   thought
                   it
                   reasonable
                   to
                   judge
                   by
                   the
                
                 nature
                 
                   of
                   their
                
                 actions
                 .
                 
                   And
                   what
                   profaneness
                   would
                
                 T.
                 G.
                 
                   have
                   accounted
                   this
                   ,
                   to
                   parallel
                   the
                
                 worship
                 
                   of
                   the
                
                 Son
                 and
                 Holy
                 Ghost
                 
                   with
                   that
                   of
                
                 Chemosh
                 and
                 Ashtoreth
                 ?
                 
                   Yet
                   we
                   see
                
                 Gregory
                 
                   doth
                   not
                   forbear
                   making
                   use
                   of
                   the
                
                 similitude
                 
                   of
                   the
                
                 worship
                 ,
                 
                   although
                   there
                   were
                   so
                   great
                   a
                
                 disparity
                 
                   in
                   the
                
                 objects
                 .
                 Gregory
                 Nyssen
                 saith
                 ,
                 
                 that
                 the
                 Devil
                 by
                 the
                 means
                 of
                 Arianism
                 brought
                 Idolatry
                 again
                 insensibly
                 into
                 the
                 world
                 ,
                 perswading
                 men
                 to
                 return
                 to
                 the
                 worship
                 of
                 the
                 creature
                 by
                 his
                 sophistry
                 ,
                 and
                 that
                 
                   Arius
                   ,
                   Eunomius
                   ,
                   Eudoxius
                
                 and
                 Aetius
                 were
                 his
                 instruments
                 in
                 restoring
                 Idolatry
                 under
                 a
                 pretence
                 of
                 Christianity
                 .
                 
                   In
                   another
                   place
                
                 ,
                 
                 
                   he
                   hath
                   this
                   considerable
                   passage
                
                 .
                 God
                 commands
                 by
                 the
                 Prophet
                 ,
                 
                 that
                 we
                 should
                 have
                 no
                 new
                 God
                 ,
                 nor
                 worship
                 any
                 strange
                 God
                 ;
                 but
                 that
                 is
                 a
                 new
                 God
                 which
                 was
                 not
                 for
                 ever
                 ;
                 and
                 that
                 is
                 a
                 strange
                 God
                 which
                 is
                 different
                 from
                 our
                 God.
                 Who
                 is
                 our
                 God
                 ?
                 the
                 true
                 God
                 ;
                 who
                 is
                 a
                 strange
                 God
                 ?
                 he
                 that
                 hath
                 a
                 different
                 nature
                 from
                 the
                 true
                 God.
                 He
                 that
                 makes
                 the
                 Son
                 a
                 creature
                 ,
                 makes
                 him
                 of
                 a
                 different
                 nature
                 .
                 And
                 they
                 who
                 make
                 him
                 a
                 creature
                 ,
                 do
                 they
                 worship
                 him
                 or
                 no
                 ?
                 if
                 not
                 ,
                 they
                 joyn
                 with
                 the
                 Iews
                 ,
                 if
                 they
                 do
                 worship
                 him
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 they
                 commit
                 Idolatry
                 .
                 Therefore
                 we
                 must
                 believe
                 him
                 to
                 be
                 the
                 true
                 Son
                 of
                 the
                 true
                 Father
                 ,
                 that
                 we
                 may
                 worship
                 him
                 ,
                 and
                 doing
                 so
                 ,
                 that
                 we
                 be
                 not
                 condemned
                 as
                 worshipping
                 a
                 strange
                 God.
                 
                   To
                   the
                   same
                   purpose
                   he
                   argues
                   against
                
                 Eunomius
                 ;
                 
                 that
                 it
                 is
                 the
                 property
                 of
                 Idolaters
                 to
                 worship
                 the
                 creature
                 ,
                 or
                 any
                 new
                 or
                 strange
                 God
                 ;
                 and
                 that
                 they
                 who
                 divide
                 the
                 Father
                 and
                 the
                 Son
                 ,
                 must
                 either
                 wholly
                 take
                 away
                 the
                 worship
                 of
                 the
                 Son
                 ,
                 or
                 they
                 must
                 worship
                 an
                 Idol
                 
                   (
                   the
                   very
                   word
                   used
                   by
                   S.
                
                 Gregory
                 )
                 making
                 a
                 creature
                 and
                 not
                 God
                 the
                 object
                 of
                 their
                 worship
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 placing
                 the
                 name
                 of
                 Christ
                 upon
                 an
                 Idol
                 :
                 that
                 this
                 was
                 the
                 fault
                 of
                 the
                 Heathen
                 Idolaters
                 that
                 they
                 did
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 worship
                 those
                 which
                 were
                 not
                 Gods
                 
                 by
                 nature
                 ,
                 and
                 therefore
                 could
                 not
                 worship
                 the
                 true
                 God
                 :
                 
                   where
                   it
                   is
                   observable
                   that
                   he
                   uses
                   the
                   word
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   both
                   for
                   the
                
                 worship
                 
                   given
                   to
                
                 Idols
                 
                   by
                   the
                
                 Heathens
                 ,
                 
                   and
                   for
                   that
                   which
                   is
                
                 proper
                 to
                 God
                 :
                 
                   from
                   which
                   it
                   is
                   evident
                   that
                   these
                
                 Fathers
                 
                   knew
                   of
                   no
                   such
                
                 distinction
                 
                   of
                   the
                
                 nature
                 of
                 divine
                 worship
                 ,
                 
                   as
                   is
                   understood
                   in
                   the
                
                 Roman
                 Church
                 
                   under
                   the
                   terms
                   of
                
                 Latria
                 and
                 Dulia
                 :
                 
                   for
                   if
                   they
                   had
                   ,
                   having
                   to
                   deal
                   with
                   subtile
                   adversaries
                   ,
                   they
                   would
                   not
                   have
                   failed
                   to
                   have
                   explained
                   themselves
                   in
                   the
                   matter
                   ;
                   which
                   had
                   been
                   absolutely
                   necessary
                   to
                   the
                   force
                   of
                   their
                   own
                   arguments
                   ,
                   if
                   any
                   such
                   distinction
                   had
                   been
                   known
                   or
                   allowed
                   in
                   the
                   Christian
                   Church
                   .
                   Again
                   he
                   saith
                   ,
                
                 that
                 he
                 that
                 puts
                 the
                 name
                 of
                 Son
                 to
                 a
                 creature
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 must
                 be
                 reckoned
                 among
                 Idolaters
                 ;
                 
                 for
                 they
                 ,
                 
                   saith
                   he
                
                 ,
                 called
                 Dagon
                 ,
                 and
                 Bel
                 ,
                 and
                 the
                 
                   Dragon
                   God
                
                 :
                 but
                 for
                 all
                 that
                 they
                 did
                 not
                 worship
                 God
                 ;
                 and
                 therefore
                 he
                 still
                 urgeth
                 against
                 Eunomius
                 ,
                 that
                 either
                 with
                 the
                 Iews
                 he
                 must
                 deny
                 the
                 worship
                 of
                 Christ
                 ,
                 or
                 he
                 must
                 joyn
                 with
                 the
                 Gentiles
                 in
                 the
                 worship
                 of
                 the
                 creature
                 .
                 
              
               
                 S.
                 Basil
                 
                   charges
                   the
                
                 Arians
                 and
                 Eunomians
                 
                   with
                   bringing
                   in
                   the
                
                 Polytheism
                 and
                 Idolatry
                 
                   of
                   the
                
                 Greeks
                 ;
                 
                 for
                 they
                 who
                 say
                 ,
                 
                 that
                 the
                 Son
                 of
                 God
                 is
                 a
                 creature
                 ,
                 and
                 yet
                 worship
                 him
                 as
                 God
                 ,
                 do
                 worship
                 a
                 creature
                 and
                 not
                 the
                 Creator
                 ,
                 and
                 so
                 introduce
                 Gentilism
                 again
                 .
                 
                   And
                   against
                
                 Eunomius
                 ,
                 
                 
                   he
                   urges
                   the
                   same
                
                 places
                 and
                 reasons
                 ,
                 
                   which
                   I
                   have
                   already
                   mentioned
                   out
                   of
                
                 Nyssen
                 ,
                 viz.
                 that
                 if
                 Christ
                 be
                 not
                 the
                 eternal
                 God
                 ,
                 he
                 must
                 be
                 a
                 new
                 and
                 strange
                 God
                 ;
                 and
                 to
                 worship
                 that
                 which
                 by
                 nature
                 is
                 not
                 God
                 ,
                 is
                 the
                 fault
                 S.
                 Paul
                 charges
                 the
                 Heathen
                 Idolaters
                 with
                 .
              
               
                 Epiphanius
                 proves
                 ,
                 
                 that
                 Christs
                 being
                 a
                 creature
                 ,
                 and
                 having
                 divine
                 worship
                 given
                 him
                 ,
                 are
                 inconsistent
                 according
                 to
                 the
                 Scriptures
                 :
                 and
                 that
                 those
                 who
                 worship
                 a
                 creature
                 ,
                 fall
                 under
                 S.
                 Pauls
                 reprehension
                 of
                 the
                 Heathen
                 Idolaters
                 ,
                 who
                 did
                 call
                 the
                 creatures
                 God
                 :
                 but
                 true
                 faith
                 teaches
                 us
                 to
                 worship
                 the
                 Creator
                 and
                 not
                 the
                 creature
                 .
                 
                   He
                   thinks
                
                 this
                 Rule
                 
                   sufficient
                   against
                   all
                   the
                
                 arts
                 and
                 sophistry
                 
                   of
                   men
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 no
                 creature
                 ought
                 to
                 be
                 worshipped
                 .
                 For
                 ,
                 
                   saith
                   he
                
                 ,
                 upon
                 the
                 same
                 reason
                 we
                 worship
                 one
                 ,
                 we
                 may
                 worship
                 all
                 together
                 with
                 their
                 creator
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                   where
                   we
                   see
                   he
                   doth
                   not
                   speak
                   of
                   such
                
                 worship
                 
                   as
                   doth
                   exclude
                   the
                
                 Creator
                 ,
                 
                   but
                   of
                   that
                   which
                   is
                   supposed
                
                 to
                 be
                 joyned
                 together
                 with
                 his
                 ;
                 
                   nor
                   of
                   a
                
                 Soveraign
                 Worship
                 
                   to
                   be
                   given
                   to
                   them
                   ,
                   
                   but
                   of
                   such
                   as
                   doth
                   suppose
                   the
                   distance
                   between
                   the
                
                 Creator
                 
                   and
                   his
                
                 Creatures
                 .
                 Upon
                 this
                 principle
                 ,
                 
                 
                   he
                   saith
                
                 ,
                 the
                 Arians
                 made
                 the
                 Son
                 of
                 God
                 like
                 to
                 the
                 Idols
                 of
                 the
                 Heathens
                 :
                 for
                 if
                 he
                 be
                 not
                 the
                 true
                 God
                 ,
                 he
                 is
                 not
                 to
                 be
                 worshipped
                 ;
                 
                   nay
                   ,
                   he
                   adds
                
                 ,
                 that
                 those
                 who
                 said
                 Christ
                 was
                 to
                 be
                 worshipped
                 although
                 a
                 creature
                 ,
                 did
                 build
                 up
                 Babylon
                 again
                 ,
                 and
                 set
                 up
                 the
                 image
                 of
                 Nebuchadnezzar
                 ,
                 and
                 by
                 their
                 words
                 as
                 by
                 Musical
                 instruments
                 draw
                 men
                 to
                 the
                 worship
                 of
                 an
                 Image
                 rather
                 than
                 of
                 the
                 true
                 God.
                 
                 Is
                 it
                 credible
                 ,
                 
                   saith
                   he
                
                 ,
                 that
                 God
                 should
                 make
                 a
                 creature
                 to
                 be
                 worshipped
                 ,
                 when
                 he
                 hath
                 forbidden
                 men
                 to
                 make
                 any
                 likeness
                 of
                 things
                 in
                 Heaven
                 or
                 Earth
                 ,
                 and
                 to
                 fall
                 down
                 and
                 worship
                 it
                 ?
                 when
                 the
                 Apostle
                 makes
                 this
                 the
                 Idolatry
                 of
                 the
                 Heathen
                 that
                 they
                 worshipped
                 the
                 creature
                 as
                 well
                 as
                 the
                 Creator
                 :
                 wherein
                 they
                 became
                 Fools
                 :
                 for
                 it
                 is
                 a
                 foolish
                 thing
                 to
                 attribute
                 divinity
                 to
                 a
                 creature
                 ,
                 and
                 to
                 break
                 the
                 first
                 Commandment
                 of
                 the
                 Law
                 ,
                 
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   .
                
                 Therefore
                 ,
                 
                   saith
                   he
                
                 ,
                 the
                 holy
                 Church
                 of
                 God
                 doth
                 not
                 worship
                 any
                 creature
                 ,
                 but
                 the
                 Father
                 in
                 the
                 Son
                 ,
                 and
                 the
                 Son
                 in
                 the
                 Father
                 ,
                 together
                 with
                 the
                 Holy
                 Ghost
                 .
                 
                   To
                   the
                   very
                   same
                   purpose
                   ,
                   he
                   speaks
                   in
                   his
                
                 
                 Ancoratus
                 .
                 
                 If
                 the
                 Son
                 of
                 God
                 be
                 a
                 creature
                 ,
                 he
                 is
                 not
                 to
                 be
                 worshipped
                 ;
                 for
                 it
                 is
                 folly
                 and
                 wickedness
                 to
                 worship
                 a
                 creature
                 .
                 
                   But
                   these
                   are
                   not
                   the
                   only
                   persons
                   whom
                
                 Epiphanius
                 
                   charges
                   with
                   such
                
                 Idolatry
                 
                   as
                   is
                   consistent
                   with
                   the
                   belief
                   of
                   one
                   True
                   God
                   :
                   for
                   he
                   charges
                   those
                   with
                
                 Idolatry
                 
                   who
                   gave
                
                 Divine
                 Worship
                 
                   to
                   the
                
                 B.
                 Virgin
                 ;
                 
                   and
                   saith
                
                 ,
                 
                 that
                 this
                 was
                 that
                 very
                 Idolatry
                 which
                 God
                 condemned
                 in
                 the
                 people
                 of
                 Israel
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 there
                 shall
                 be
                 worshippers
                 of
                 the
                 dead
                 :
                 
                   which
                   worship
                   of
                   the
                
                 B.
                 Virgin
                 ,
                 was
                 offering
                 up
                 a
                 Cake
                 to
                 her
                 (
                 
                   which
                   surely
                   is
                   not
                   so
                   much
                   as
                   mens
                   offering
                   up
                
                 themselves
                 
                   to
                   be
                   her
                
                 slaves
                 ,
                 
                   and
                   offering
                   up
                   their
                
                 devotions
                 
                   and
                   services
                   to
                   her
                   )
                   yet
                   this
                
                 Epiphanius
                 
                   cryes
                   out
                   upon
                
                 as
                 rank
                 Idolatry
                 ,
                 
                 and
                 destructive
                 to
                 their
                 Souls
                 who
                 did
                 it
                 ,
                 and
                 the
                 device
                 of
                 the
                 Devil
                 ;
                 who
                 always
                 brought
                 in
                 Idolatry
                 ,
                 
                   saith
                   he
                
                 ,
                 
                 under
                 fair
                 pretences
                 .
                 Which
                 of
                 all
                 the
                 Prophets
                 ever
                 suffered
                 a
                 man
                 to
                 be
                 worshipped
                 ,
                 not
                 to
                 speak
                 of
                 a
                 woman
                 ?
                 And
                 although
                 she
                 have
                 never
                 so
                 great
                 excellencies
                 ,
                 yet
                 her
                 nature
                 remains
                 the
                 same
                 with
                 others
                 :
                 But
                 neither
                 is
                 Elias
                 to
                 be
                 worshipped
                 ,
                 although
                 still
                 alive
                 ;
                 nor
                 S.
                 John
                 ,
                 although
                 he
                 received
                 extraordinary
                 favour
                 from
                 Christ
                 ;
                 nor
                 Thecla
                 ,
                 nor
                 any
                 other
                 
                 of
                 the
                 Saints
                 .
                 For
                 ,
                 
                   saith
                   he
                
                 ,
                 the
                 old
                 deceit
                 shall
                 not
                 prevail
                 over
                 us
                 ,
                 to
                 leave
                 the
                 living
                 God
                 ,
                 and
                 to
                 worship
                 the
                 things
                 that
                 are
                 made
                 by
                 him
                 :
                 for
                 they
                 ,
                 saith
                 S.
                 Paul
                 ,
                 served
                 and
                 worshipped
                 the
                 creature
                 more
                 than
                 the
                 Creator
                 ,
                 and
                 therein
                 became
                 Fools
                 .
                 But
                 if
                 it
                 be
                 not
                 lawful
                 to
                 worship
                 Angels
                 ,
                 how
                 much
                 less
                 to
                 worship
                 the
                 Daughter
                 of
                 Anna
                 ?
                 Of
                 whom
                 our
                 Saviour
                 said
                 on
                 purpose
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                 what
                 have
                 I
                 to
                 do
                 with
                 thee
                 ?
                 Lest
                 any
                 should
                 think
                 more
                 than
                 was
                 fitting
                 of
                 her
                 ,
                 he
                 calls
                 her
                 Woman
                 ,
                 as
                 foreseeing
                 the
                 Schisms
                 and
                 Heresies
                 that
                 would
                 come
                 into
                 the
                 world
                 on
                 her
                 account
                 .
                 
                   We
                   are
                   not
                   to
                   imagine
                   that
                   these
                   people
                   were
                   so
                   silly
                   to
                   take
                   the
                
                 B.
                 Virgin
                 
                   for
                   the
                
                 Great
                 God
                 ,
                 
                   nor
                   that
                   they
                   did
                   forsake
                   the
                   worship
                   of
                
                 God
                 and
                 Christ
                 
                   for
                   that
                   of
                   the
                
                 B.
                 Virgin
                 ;
                 
                   but
                   all
                   that
                
                 Epiphanius
                 
                   saith
                   of
                   them
                   is
                
                 ,
                 that
                 they
                 brought
                 her
                 in
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 instead
                 of
                 a
                 Deity
                 ,
                 i.
                 e.
                 that
                 they
                 gave
                 divine
                 honour
                 to
                 her
                 ;
                 and
                 whosoever
                 did
                 give
                 this
                 to
                 a
                 creature
                 ,
                 they
                 looked
                 on
                 them
                 as
                 guilty
                 of
                 forsaking
                 the
                 true
                 God
                 ,
                 however
                 they
                 might
                 in
                 words
                 still
                 profess
                 and
                 acknowledge
                 him
                 ;
                 So
                 he
                 
                   charges
                   those
                   with
                
                 Idolatry
                 
                   who
                   worshipped
                
                 Iephthas
                 daughter
                 ,
                 
                 and
                 Thermutis
                 
                   the
                   daughter
                   of
                
                 Pharaoh
                 ;
                 
                   but
                   it
                   were
                   madness
                   to
                   think
                   that
                   either
                   of
                   these
                   were
                   
                   esteemed
                   by
                   their
                   worshippers
                   ,
                
                 the
                 Supreme
                 Deity
                 .
                 But
                 Epiphanius
                 
                   fully
                   explains
                   himself
                
                 ,
                 
                 
                   when
                   he
                   saith
                
                 that
                 Idolatry
                 comes
                 into
                 the
                 world
                 through
                 an
                 adulterous
                 inclination
                 of
                 the
                 mind
                 ,
                 which
                 cannot
                 be
                 contented
                 with
                 one
                 God
                 alone
                 ;
                 like
                 an
                 adulterous
                 woman
                 that
                 is
                 not
                 satisfied
                 with
                 the
                 chast
                 embraces
                 of
                 one
                 Husband
                 ,
                 and
                 wanders
                 in
                 her
                 lust
                 after
                 many
                 Lovers
                 .
                 
                   Therefore
                   as
                   adultery
                   is
                   consistent
                   with
                   the
                   owning
                   of
                   one
                   lawful
                   Husband
                   ,
                   so
                   is
                   Idolatry
                   with
                   the
                   profession
                   of
                   one
                   true
                   God.
                   Therefore
                
                 Epiphanius
                 
                   bids
                   men
                
                 ,
                 have
                 a
                 care
                 of
                 too
                 great
                 an
                 admiration
                 of
                 the
                 Saints
                 ,
                 lest
                 it
                 should
                 lead
                 them
                 into
                 this
                 dangerous
                 error
                 ;
                 
                 that
                 the
                 safest
                 way
                 is
                 to
                 honour
                 their
                 Lord
                 ;
                 that
                 those
                 are
                 equally
                 to
                 blame
                 who
                 too
                 much
                 extol
                 the
                 B.
                 Virgin
                 ,
                 as
                 those
                 who
                 depress
                 and
                 vilifie
                 her
                 ;
                 
                 too
                 great
                 praises
                 being
                 apt
                 to
                 become
                 an
                 occasion
                 of
                 others
                 falling
                 :
                 
                 
                   and
                   therefore
                   he
                   repeats
                   it
                   twice
                   as
                   the
                   saying
                   he
                   would
                   have
                   all
                   Christians
                   remember
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Honour
                 the
                 Virgin
                 ,
                 but
                 worship
                 God
                 ;
                 
                 
                   and
                   lest
                   any
                   should
                   think
                
                 worship
                 
                   were
                   a
                   part
                   of
                   that
                
                 honour
                 
                   which
                   was
                   due
                   to
                   her
                   ,
                   he
                   saith
                   expresly
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Let
                 no
                 man
                 worship
                 the
                 B.
                 Virgin
                 :
                 for
                 that
                 belongs
                 neither
                 to
                 the
                 Woman
                 ,
                 nor
                 to
                 her
                 
                 Husband
                 ,
                 nor
                 to
                 Angels
                 ,
                 but
                 to
                 God
                 alone
                 .
                 
                   How
                   punctually
                   hath
                   the
                
                 Church
                 of
                 Rome
                 
                   followed
                   the
                
                 Counsel
                 of
                 Epiphanius
                 !
                 
                   But
                   of
                   this
                   at
                   large
                   hereafter
                   .
                
              
               
                 S.
                 Cyril
                 of
                 Alexandria
                 
                   likewise
                   makes
                   those
                   guilty
                   of
                
                 Heathen
                 Idolatry
                 ,
                 
                 of
                 worshipping
                 the
                 creature
                 rather
                 than
                 the
                 creator
                 ,
                 
                   who
                   give
                
                 adoration
                 to
                 Christ
                 
                   supposing
                   him
                   to
                   be
                   a
                
                 creature
                 :
                 
                   and
                   he
                   undertakes
                   to
                   demonstrate
                   out
                   of
                   Scripture
                   ,
                
                 that
                 no
                 creature
                 ought
                 to
                 be
                 worshipped
                 as
                 God
                 ;
                 and
                 that
                 nothing
                 which
                 doth
                 give
                 adoration
                 to
                 God
                 ,
                 ought
                 to
                 receive
                 it
                 from
                 others
                 :
                 
                   which
                   he
                   proves
                   ,
                   from
                   the
                
                 examples
                 of
                 Peter
                 to
                 Cornelius
                 ,
                 the
                 Angels
                 
                   to
                   S.
                
                 Iohn
                 ,
                 and
                 Manoe
                 ;
                 and
                 that
                 whatever
                 excellency
                 we
                 suppose
                 in
                 creatures
                 ,
                 it
                 doth
                 not
                 make
                 them
                 capable
                 of
                 divine
                 worship
                 ;
                 but
                 although
                 they
                 have
                 different
                 excellencies
                 ,
                 yet
                 one
                 sort
                 is
                 not
                 to
                 worship
                 another
                 ,
                 but
                 all
                 of
                 them
                 are
                 to
                 worship
                 God
                 alone
                 ,
                 and
                 his
                 Son
                 Christ
                 Iesus
                 .
                 Again
                 ,
                 if
                 Christ
                 be
                 not
                 God
                 ,
                 
                 and
                 we
                 give
                 him
                 worship
                 ,
                 we
                 shall
                 be
                 found
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 worshipping
                 the
                 creature
                 rather
                 than
                 the
                 Creator
                 ;
                 
                   (
                   where
                   we
                   are
                   to
                   observe
                   that
                   S.
                
                 Cyril
                 
                   applies
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   to
                   proper
                
                 divine
                 worship
                 .
                 )
                 Again
                 ,
                 it
                 is
                 written
                 ,
                 Thou
                 shalt
                 worship
                 the
                 Lord
                 thy
                 God
                 ,
                 
                 and
                 him
                 only
                 shalt
                 thou
                 serve
                 ;
                 how
                 then
                 ,
                 if
                 he
                 be
                 a
                 
                 creature
                 ,
                 can
                 he
                 be
                 worshipped
                 by
                 us
                 ?
                 
                   And
                   elsewhere
                
                 ,
                 
                 the
                 question
                 being
                 proposed
                 ,
                 whether
                 we
                 may
                 worship
                 Christ
                 as
                 man
                 ?
                 he
                 answers
                 ,
                 God
                 forbid
                 :
                 for
                 ,
                 
                   saith
                   he
                
                 ,
                 this
                 would
                 be
                 vanity
                 ,
                 
                 errour
                 and
                 deceit
                 ;
                 and
                 we
                 should
                 differ
                 nothing
                 from
                 those
                 who
                 worshipped
                 the
                 creature
                 rather
                 than
                 the
                 Creator
                 ,
                 and
                 be
                 liable
                 to
                 the
                 same
                 charge
                 S.
                 Paul
                 draws
                 up
                 against
                 the
                 Heathen
                 Idolaters
                 ,
                 viz.
                 that
                 they
                 changed
                 the
                 Truth
                 of
                 God
                 into
                 a
                 lie
                 ,
                 
                   &c.
                   and
                   at
                   large
                   there
                   shews
                   ,
                
                 that
                 this
                 would
                 be
                 relapsing
                 into
                 the
                 old
                 Idolatry
                 .
                 
                   In
                   his
                
                 Commentaries
                 on
                 S.
                 Iohn
                 
                   he
                   shews
                
                 ,
                 
                 that
                 although
                 Christ
                 had
                 never
                 so
                 divine
                 excellencies
                 communicated
                 to
                 him
                 ,
                 yet
                 he
                 was
                 not
                 a
                 fit
                 object
                 for
                 our
                 worship
                 if
                 he
                 were
                 not
                 the
                 true
                 God
                 ;
                 because
                 we
                 are
                 bound
                 to
                 serve
                 and
                 worship
                 God
                 alone
                 :
                 and
                 that
                 if
                 he
                 be
                 not
                 so
                 ,
                 not
                 only
                 mankind
                 but
                 the
                 Angels
                 will
                 be
                 guilty
                 of
                 Idolatry
                 in
                 giving
                 him
                 adoration
                 .
                 
                 In
                 his
                 Dialogues
                 about
                 the
                 Trinity
                 ,
                 
                 
                   he
                   saith
                
                 ,
                 it
                 is
                 one
                 of
                 the
                 great
                 blessings
                 we
                 have
                 by
                 Christ
                 ,
                 to
                 be
                 delivered
                 from
                 the
                 worship
                 of
                 the
                 Creature
                 ;
                 but
                 in
                 case
                 we
                 return
                 to
                 that
                 ,
                 the
                 institution
                 of
                 Moses
                 will
                 be
                 found
                 better
                 than
                 that
                 of
                 Christianity
                 ;
                 for
                 that
                 did
                 strictly
                 forbid
                 all
                 worship
                 of
                 creatures
                 ,
                 and
                 
                 called
                 men
                 from
                 them
                 to
                 the
                 worship
                 of
                 God
                 alone
                 ;
                 that
                 this
                 was
                 the
                 reproach
                 of
                 the
                 Gentiles
                 ,
                 
                 that
                 they
                 worshipped
                 Creatures
                 ,
                 and
                 that
                 the
                 Christians
                 returned
                 to
                 Gentilism
                 ,
                 if
                 they
                 worshipped
                 a
                 Creature
                 together
                 with
                 God
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                   and
                   afterwards
                   ,
                   he
                   calls
                   this
                
                 a
                 falling
                 from
                 Christ
                 ;
                 
                 
                   all
                   which
                   doth
                   fully
                   discover
                   S.
                
                 Cyrils
                 
                   judgement
                   that
                
                 Idolatry
                 
                   is
                   consistent
                   with
                   the
                
                 acknowledgement
                 and
                 worship
                 
                   of
                   one
                
                 Supreme
                 God.
                 
              
               
                 Theodoret
                 saith
                 ,
                 
                 he
                 that
                 came
                 to
                 take
                 away
                 the
                 worship
                 of
                 the
                 creature
                 ,
                 would
                 never
                 set
                 it
                 up
                 again
                 :
                 for
                 this
                 would
                 be
                 a
                 most
                 absurd
                 thing
                 ,
                 
                 to
                 bring
                 them
                 back
                 again
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 the
                 worship
                 of
                 creatures
                 ,
                 
                   where
                   he
                   uses
                
                 dulia
                 
                   likewise
                   for
                   the
                
                 adoration
                 
                   that
                   is
                
                 due
                 to
                 the
                 Son
                 and
                 Holy
                 Ghost
                 .
              
               
                 S.
                 Chrysostom
                 saith
                 ,
                 
                 that
                 the
                 Arians
                 and
                 Macedonians
                 making
                 one
                 Great
                 God
                 ,
                 and
                 another
                 less
                 and
                 created
                 God
                 ,
                 did
                 bring
                 in
                 Gentilism
                 again
                 .
                 For
                 it
                 is
                 that
                 which
                 teacheth
                 men
                 to
                 worship
                 a
                 Creature
                 ,
                 and
                 to
                 make
                 one
                 great
                 God
                 ,
                 and
                 others
                 inferiour
                 .
                 Such
                 as
                 these
                 S.
                 Paul
                 condemns
                 ,
                 for
                 giving
                 worship
                 to
                 a
                 creature
                 :
                 and
                 they
                 are
                 accursed
                 according
                 to
                 the
                 Law
                 of
                 Moses
                 :
                 which
                 saith
                 ,
                 Cursed
                 
                 is
                 every
                 one
                 who
                 worships
                 a
                 creature
                 ,
                 or
                 any
                 thing
                 that
                 is
                 made
                 .
              
               
                 S.
                 Ambrose
                 
                   goes
                   farther
                   and
                   saith
                
                 ,
                 
                 S.
                 Paul
                 foresaw
                 that
                 Christians
                 would
                 be
                 brought
                 to
                 the
                 worship
                 of
                 Creatures
                 ,
                 and
                 therefore
                 not
                 only
                 condemns
                 the
                 Gentiles
                 ,
                 but
                 warns
                 the
                 Christians
                 by
                 saying
                 ,
                 that
                 God
                 would
                 damn
                 those
                 who
                 worship
                 the
                 creature
                 rather
                 than
                 the
                 Creator
                 .
                 Either
                 therefore
                 let
                 the
                 Arians
                 cease
                 to
                 worship
                 him
                 whom
                 they
                 call
                 a
                 creature
                 ;
                 
                 or
                 cease
                 to
                 call
                 him
                 a
                 creature
                 whom
                 they
                 worship
                 ;
                 lest
                 under
                 the
                 name
                 of
                 worshippers
                 they
                 be
                 found
                 to
                 commit
                 the
                 greater
                 sacriledge
                 .
              
               
                 S.
                 Augustin
                 saith
                 ,
                 
                 that
                 the
                 Arians
                 by
                 giving
                 worship
                 to
                 Christ
                 as
                 God
                 ,
                 whom
                 they
                 believed
                 to
                 be
                 a
                 creature
                 ,
                 did
                 make
                 more
                 Gods
                 than
                 one
                 ,
                 and
                 break
                 the
                 Law
                 of
                 God
                 which
                 did
                 forbid
                 the
                 worship
                 of
                 more
                 than
                 one
                 God
                 ;
                 and
                 set
                 up
                 Idols
                 to
                 themselves
                 ,
                 
                 although
                 they
                 acknowledged
                 one
                 Great
                 God
                 ,
                 and
                 made
                 the
                 Son
                 and
                 Holy
                 Ghost
                 lesser
                 and
                 inferiour
                 Gods.
                 
              
               
                 
                   From
                   this
                   unanimous
                   consent
                   of
                   the
                
                 Fathers
                 
                   in
                   charging
                   the
                
                 Arrians
                 with
                 Idolatry
                 ,
                 
                   it
                   most
                   evidently
                   follows
                   ,
                   that
                   according
                   to
                   them
                
                 Idolatry
                 
                   is
                   consistent
                   with
                   the
                
                 belief
                 and
                 worship
                 of
                 one
                 Supreme
                 
                 God
                 ;
                 
                   which
                   is
                   not
                   ,
                   the
                
                 only
                 
                   considerable
                   advantage
                   we
                   gain
                   by
                   those
                
                 Testimonies
                 ,
                 
                   but
                   from
                   them
                   it
                   likewise
                   appears
                   ,
                
                 1.
                 
                 
                   That
                   it
                   is
                
                 Idolatry
                 
                   to
                   give
                
                 divine
                 worship
                 
                   to
                   any
                
                 creature
                 ,
                 
                   how
                   great
                   soever
                   the
                
                 excellencies
                 
                   of
                   that
                
                 creature
                 
                   be
                   ;
                   for
                   none
                   can
                   be
                   imagined
                   greater
                   ,
                   than
                   those
                   which
                   the
                
                 Arians
                 
                   attributed
                   to
                   the
                
                 Son
                 of
                 God.
                 2.
                 
                 
                   That
                   the
                
                 Fathers
                 
                   looked
                   on
                   the
                
                 worship
                 of
                 Dulia
                 as
                 divine
                 worship
                 ;
                 
                   as
                   appears
                   by
                   their
                   applying
                   that
                   term
                   to
                   the
                   worship
                   which
                   was
                   given
                   to
                   Christ.
                
                 3.
                 
                 
                   That
                   the
                   name
                   of
                   an
                
                 Idol
                 
                   doth
                   belong
                   to
                   the
                   most
                
                 real
                 and
                 excellènt
                 
                   being
                   ,
                   when
                
                 divine
                 worship
                 
                   is
                   given
                   to
                   it
                   ;
                   for
                   they
                   give
                   this
                   name
                   to
                
                 Christ
                 
                   himself
                   ,
                   when
                   he
                   is
                
                 worshipped
                 
                   as
                   a
                
                 Creature
                 .
                 4.
                 
                 That
                 relative
                 Latria
                 is
                 Idolatry
                 ,
                 
                   when
                   given
                   to
                   any
                
                 Creature
                 .
                 
                   For
                   this
                   was
                   all
                   the
                
                 Arians
                 subterfuge
                 ,
                 that
                 it
                 could
                 not
                 be
                 Idolatry
                 to
                 worship
                 Christ
                 as
                 a
                 Creature
                 ,
                 because
                 they
                 worshipped
                 him
                 only
                 as
                 the
                 Image
                 of
                 God
                 ,
                 and
                 relatively
                 terminating
                 their
                 worship
                 on
                 God
                 the
                 Father
                 through
                 him
                 :
                 
                   notwithstanding
                   which
                   answer
                   of
                   theirs
                   ,
                   the
                
                 Fathers
                 
                   with
                   one
                   consent
                   ,
                   declare
                   such
                
                 worship
                 
                   to
                   be
                
                 Idolatry
                 ;
                 
                   and
                   that
                   it
                   would
                   make
                   way
                   for
                   the
                
                 worship
                 
                   of
                   any
                
                 creature
                 ,
                 
                 
                   and
                   was
                   the
                
                 introducing
                 of
                 Heathen
                 Idolatry
                 
                   under
                   a
                   pretence
                   of
                
                 Christianity
                 .
                 
                   These
                   things
                   which
                   are
                   here
                   only
                   observed
                   in
                   passage
                   ,
                   will
                   be
                   of
                   great
                
                 use
                 
                   in
                   the
                   following
                
                 Discourses
                 .
              
            
             
               
               
                 CHAP.
                 II.
                 Of
                 the
                 Nature
                 of
                 Divine
                 Worship
                 .
              
               
                 
                 I
                 Now
                 come
                 to
                 the
                 second
                 Enquiry
                 ,
                 
                   Wherein
                   the
                   Nature
                   of
                   that
                   Divine
                   Worship
                   lies
                   ,
                   which
                   being
                   given
                   to
                   a
                   creature
                   makes
                   that
                   Worship
                   Idolatry
                   ?
                
                 And
                 that
                 I
                 may
                 proceed
                 with
                 all
                 possible
                 clearness
                 in
                 this
                 matter
                 ,
                 I
                 shall
                 enquire
                 ,
                 1.
                 
                 What
                 Worship
                 is
                 ?
                 2.
                 
                 What
                 
                   Divine
                   Worship
                
                 is
                 ,
                 and
                 what
                 are
                 the
                 proper
                 acts
                 of
                 it
                 ?
                 3.
                 
                 How
                 the
                 applying
                 of
                 these
                 Acts
                 to
                 a
                 Creature
                 ,
                 doth
                 make
                 the
                 worship
                 of
                 it
                 Idolatry
                 ?
              
               
                 
                 What
                 worship
                 is
                 .
                 Aquinas
                 hath
                 given
                 this
                 distinction
                 between
                 honour
                 and
                 worship
                 ;
                 
                 that
                 honour
                 is
                 
                   quaedam
                   recognitio
                   excellentiae
                   alicujus
                   ,
                   an
                   acknowledgement
                   of
                   anothers
                   excellency
                   ,
                
                 but
                 cultus
                 or
                 
                   worship
                   in
                   quodam
                   obsequio
                   consistit
                
                 ,
                 implies
                 subjection
                 to
                 another
                 .
                 The
                 foundation
                 of
                 this
                 distinction
                 doth
                 not
                 lie
                 so
                 much
                 in
                 the
                 force
                 and
                 signification
                 of
                 the
                 words
                 ,
                 as
                 in
                 the
                 different
                 effects
                 that
                 excellency
                 alone
                 
                 considered
                 hath
                 upon
                 our
                 minds
                 ;
                 from
                 what
                 it
                 hath
                 when
                 it
                 is
                 joyned
                 with
                 Superiority
                 and
                 a
                 Power
                 over
                 us
                 .
                 Meer
                 excellency
                 doth
                 produce
                 only
                 in
                 our
                 minds
                 a
                 due
                 esteem
                 according
                 to
                 the
                 nature
                 and
                 degrees
                 of
                 it
                 ;
                 which
                 is
                 a
                 
                   debitum
                   morale
                
                 ,
                 as
                 the
                 Schoolmen
                 speak
                 ,
                 from
                 us
                 towards
                 it
                 ,
                 
                   i.
                   e.
                
                 something
                 which
                 according
                 to
                 nature
                 and
                 reason
                 we
                 ought
                 to
                 give
                 it
                 ,
                 and
                 therefore
                 it
                 is
                 accounted
                 a
                 part
                 of
                 
                   natural
                   justice
                
                 ,
                 to
                 esteem
                 whatever
                 excellencies
                 we
                 apprehend
                 to
                 be
                 in
                 others
                 ,
                 although
                 we
                 receive
                 no
                 benefit
                 by
                 them
                 our selves
                 ;
                 and
                 whatever
                 implies
                 a
                 real
                 excellencie
                 ,
                 whether
                 it
                 be
                 intellectual
                 or
                 moral
                 ,
                 whether
                 infinite
                 or
                 finite
                 ,
                 whether
                 natural
                 or
                 acquired
                 ,
                 it
                 deserves
                 an
                 estimation
                 suitable
                 to
                 its
                 kind
                 and
                 degree
                 .
                 But
                 the
                 honour
                 which
                 is
                 due
                 to
                 excellencie
                 doth
                 not
                 only
                 lie
                 in
                 an
                 act
                 of
                 the
                 mind
                 ;
                 but
                 in
                 a
                 correspondent
                 inclination
                 of
                 the
                 will
                 to
                 testifie
                 that
                 esteem
                 by
                 such
                 outward
                 expressions
                 as
                 may
                 manifest
                 it
                 to
                 others
                 ;
                 and
                 that
                 either
                 by
                 words
                 ,
                 which
                 is
                 called
                 Praise
                 ;
                 or
                 by
                 gestures
                 ,
                 as
                 bowings
                 of
                 the
                 body
                 ;
                 or
                 by
                 facts
                 ,
                 as
                 
                   gifts
                   ,
                   statues
                
                 ,
                 &c.
                 
                 All
                 these
                 Aquinas
                 tells
                 us
                 do
                 belong
                 to
                 honour
                 .
                 
                 But
                 Worship
                 implies
                 something
                 beyond
                 this
                 ;
                 which
                 is
                 subjection
                 to
                 anotheron
                 the
                 account
                 of
                 his
                 Power
                 over
                 us
                 ;
                 
                 for
                 we
                 may
                 express
                 honour
                 and
                 esteem
                 towards
                 equals
                 or
                 inferiours
                 ,
                 because
                 the
                 reason
                 of
                 it
                 may
                 be
                 in
                 those
                 as
                 well
                 as
                 others
                 ;
                 therefore
                 there
                 must
                 be
                 a
                 different
                 duty
                 in
                 us
                 with
                 respect
                 to
                 Superiority
                 ;
                 and
                 this
                 is
                 worship
                 .
                 So
                 the
                 Schoolmen
                 define
                 
                   adoration
                   ;
                   adorare
                   non
                   dicimur
                   ,
                   nisi
                   in
                   dignitate
                   constitutos
                   ,
                   quos
                   nobis
                   Superiores
                   cognoscimus
                   ,
                
                 saith
                 Vasquez
                 .
                 
                 
                   Honor
                   potest
                   esse
                   ad
                   aequalem
                
                 ,
                 saith
                 Suarez
                 ,
                 
                 
                   juxta
                   illud
                   ad
                   Rom.
                
                 12.
                 
                   honore
                   invicem
                   praevenientes
                   ;
                   adoratio
                   vero
                   respicit
                   alium
                   ut
                   excellentem
                   &
                   superiorem
                   .
                   Ex
                   parte
                   adorantis
                   plane
                   necessarium
                   est
                   ,
                
                 saith
                 Tannerus
                 ,
                 
                 
                   ut
                   is
                   rem
                   adorandam
                   concipiat
                   ,
                   tanquam
                   aliquo
                   modo
                   se
                   superiorem
                   seu
                   praestantiorem
                   .
                
                 But
                 more
                 fully
                 
                   Bernardus
                   Pujol
                
                 ,
                 
                 
                   Adoratio
                   est
                   submissio
                   quaedam
                   &
                   quasi
                   humiliatio
                   ,
                   quam
                   subditus
                   facit
                   propter
                   excellentiam
                   superioris
                   ,
                   &
                   in
                   honorem
                   illius
                   :
                
                 and
                 Gamachaeus
                 ,
                 
                 
                   Adoratio
                   essentialiter
                   includit
                   subjectionem
                   ac
                   submissionem
                   aliquam
                   .
                   Adoratio
                   est
                   inferioris
                   ad
                   superiorem
                   ,
                
                 saith
                 Ysambertus
                 :
                 
                 
                   Cardinal
                   Lugo
                
                 goes
                 farther
                 ,
                 
                 saying
                 of
                 
                   Cultus
                   ,
                   se
                   apud
                   probatos
                   auctores
                   videre
                   ,
                   semper
                   eam
                   vocem
                   applicari
                   ad
                   significandam
                   reverentiam
                   erga
                   superiores
                   .
                
                 And
                 although
                 Arriaga
                 thinks
                 Cultus
                 of
                 a
                 larger
                 signification
                 ,
                 
                 yet
                 the
                 definition
                 he
                 gives
                 of
                 adoration
                 
                 is
                 ,
                 that
                 it
                 is
                 
                   honor
                   exhibitus
                   superiori
                   in
                   signum
                   submissionis
                   &
                   humiliationis
                   .
                   Bellarmine
                
                 makes
                 the
                 first
                 act
                 of
                 adoration
                 ,
                 to
                 be
                 in
                 the
                 mind
                 ,
                 and
                 that
                 only
                 the
                 apprehension
                 of
                 the
                 excellencie
                 of
                 the
                 object
                 ;
                 but
                 the
                 second
                 in
                 the
                 will
                 ,
                 to
                 be
                 not
                 only
                 an
                 inclination
                 of
                 it
                 towards
                 the
                 object
                 ,
                 but
                 a
                 willing
                 by
                 some
                 internal
                 or
                 
                   external
                   act
                
                 to
                 acknowledge
                 the
                 excellencie
                 of
                 the
                 object
                 and
                 our
                 subjection
                 :
                 and
                 to
                 these
                 he
                 adds
                 ,
                 the
                 
                   external
                   act
                
                 ,
                 either
                 of
                 bowing
                 the
                 head
                 ,
                 or
                 bending
                 the
                 knee
                 ,
                 or
                 some
                 other
                 token
                 of
                 subjection
                 .
                 So
                 that
                 Bellarmine
                 agrees
                 with
                 the
                 rest
                 in
                 making
                 the
                 formal
                 act
                 of
                 adoration
                 to
                 be
                 
                   subjection
                   to
                   a
                   superiour
                
                 :
                 
                 but
                 withal
                 ,
                 he
                 makes
                 the
                 meer
                 apprehension
                 of
                 excellencie
                 to
                 include
                 the
                 
                   formal
                   reason
                
                 of
                 it
                 ;
                 whereas
                 meer
                 excellencie
                 without
                 Superiority
                 doth
                 not
                 require
                 any
                 subjection
                 but
                 only
                 estimation
                 .
                 For
                 let
                 us
                 apprehend
                 never
                 so
                 great
                 excellencie
                 in
                 a
                 Person
                 that
                 hath
                 no
                 
                   Authority
                   over
                   us
                
                 ,
                 the
                 only
                 effect
                 of
                 it
                 in
                 us
                 ,
                 is
                 only
                 a
                 
                   mighty
                   estimation
                
                 ;
                 whereas
                 the
                 apprehension
                 of
                 Power
                 and
                 Authority
                 in
                 a
                 Person
                 ,
                 where
                 there
                 is
                 not
                 that
                 opinion
                 of
                 excellencie
                 doth
                 naturally
                 incline
                 men
                 to
                 submission
                 to
                 him
                 .
                 Nay
                 ,
                 although
                 we
                 apprehend
                 a
                 conjunction
                 of
                 Excellencie
                 and
                 Power
                 together
                 ,
                 
                 if
                 that
                 power
                 doth
                 not
                 respect
                 us
                 ,
                 we
                 find
                 no
                 inclination
                 in
                 our selves
                 by
                 any
                 acts
                 to
                 testifie
                 our
                 subjection
                 to
                 it
                 .
                 As
                 if
                 we
                 apprehend
                 the
                 greatest
                 things
                 in
                 the
                 world
                 of
                 the
                 Emperor
                 of
                 China
                 ,
                 or
                 Iapan
                 ;
                 how
                 doth
                 that
                 apprehension
                 move
                 us
                 to
                 express
                 any
                 acts
                 of
                 subjection
                 to
                 either
                 of
                 them
                 ?
                 we
                 are
                 well
                 enough
                 contented
                 for
                 all
                 that
                 to
                 let
                 them
                 govern
                 at
                 home
                 ,
                 and
                 think
                 it
                 more
                 our
                 own
                 interest
                 and
                 duty
                 to
                 submit
                 to
                 those
                 who
                 have
                 the
                 Power
                 over
                 our
                 Selves
                 .
                 Nay
                 ,
                 yet
                 farther
                 ,
                 if
                 according
                 to
                 the
                 
                   Epicurean
                   Hypothesis
                
                 ,
                 we
                 could
                 suppose
                 God
                 himself
                 to
                 be
                 a
                 most
                 excellent
                 being
                 ,
                 but
                 to
                 exercise
                 no
                 power
                 or
                 Authority
                 over
                 the
                 world
                 ,
                 there
                 would
                 be
                 still
                 reason
                 for
                 a
                 great
                 esteem
                 left
                 ;
                 but
                 not
                 for
                 the
                 subjection
                 of
                 our selves
                 to
                 him
                 :
                 and
                 we
                 might
                 express
                 that
                 esteem
                 by
                 praises
                 ,
                 and
                 other
                 testimonies
                 of
                 his
                 honour
                 ;
                 but
                 there
                 would
                 be
                 no
                 ground
                 for
                 any
                 proper
                 service
                 or
                 worship
                 of
                 him
                 ;
                 either
                 in
                 prayers
                 or
                 thanksgivings
                 ,
                 or
                 any
                 rites
                 of
                 
                   Religious
                   worship
                
                 which
                 imply
                 any
                 dependence
                 upon
                 him
                 ,
                 or
                 subjection
                 to
                 him
                 .
                 So
                 that
                 the
                 notion
                 of
                 Honour
                 and
                 Worship
                 are
                 in
                 themselves
                 distinct
                 things
                 ,
                 the
                 one
                 arising
                 from
                 the
                 apprehension
                 of
                 excellencie
                 ,
                 and
                 the
                 formal
                 reason
                 of
                 the
                 other
                 ,
                 being
                 Superiority
                 and
                 a
                 Power
                 over
                 us
                 .
              
               
               
                 2.
                 
                 For
                 the
                 nature
                 of
                 
                   Divine
                   Worship
                
                 ;
                 
                 it
                 must
                 consist
                 
                   in
                   such
                   a
                   subjection
                   of
                   our selves
                   to
                   God
                   ;
                   as
                   is
                   most
                   suitable
                   to
                   the
                   apprehensions
                   we
                   ought
                   to
                   have
                   of
                   his
                   infinite
                   Power
                   and
                   Soveraignty
                   over
                   us
                   .
                
                 And
                 because
                 his
                 Soveraignty
                 is
                 
                   supreme
                   ,
                   absolute
                
                 and
                 peculiar
                 to
                 himself
                 ;
                 therefore
                 our
                 worship
                 of
                 him
                 must
                 approach
                 as
                 near
                 to
                 the
                 expression
                 of
                 this
                 ,
                 as
                 it
                 is
                 possible
                 for
                 us
                 to
                 come
                 ,
                 
                   i.
                   e.
                
                 it
                 must
                 be
                 of
                 the
                 highest
                 nature
                 ,
                 with
                 the
                 greatest
                 submission
                 of
                 our
                 souls
                 to
                 him
                 ,
                 it
                 must
                 be
                 entire
                 ,
                 not
                 divided
                 between
                 him
                 and
                 others
                 ,
                 and
                 it
                 must
                 have
                 such
                 a
                 peculiarity
                 in
                 it
                 ,
                 as
                 may
                 not
                 be
                 given
                 to
                 any
                 besides
                 himself
                 .
                 For
                 whatever
                 worship
                 is
                 common
                 to
                 him
                 and
                 others
                 ,
                 doth
                 not
                 serve
                 to
                 express
                 the
                 sense
                 of
                 our
                 minds
                 as
                 to
                 his
                 
                   peculiar
                   Soveraignty
                
                 over
                 us
                 ;
                 and
                 this
                 is
                 one
                 of
                 the
                 inviolable
                 Rights
                 of
                 Soveraignty
                 ,
                 to
                 have
                 such
                 acts
                 of
                 Worship
                 appropriated
                 to
                 it
                 ,
                 that
                 the
                 giving
                 of
                 these
                 to
                 any
                 other
                 ,
                 is
                 a
                 violation
                 of
                 the
                 
                   Royal
                   Dignity
                
                 :
                 and
                 this
                 hath
                 been
                 looked
                 on
                 as
                 a
                 
                   crimen
                   Laesae
                   Majestatis
                
                 ,
                 and
                 to
                 deserve
                 as
                 high
                 a
                 punishment
                 as
                 any
                 other
                 whatsoever
                 ;
                 because
                 it
                 is
                 an
                 immediate
                 attempt
                 upon
                 the
                 
                   Soveraign
                   Power
                
                 ,
                 and
                 whatever
                 lessens
                 it
                 tends
                 to
                 overthrow
                 it
                 .
                 If
                 then
                 God
                 be
                 
                 acknowledged
                 by
                 all
                 to
                 have
                 the
                 
                   only
                   Supreme
                   Power
                
                 over
                 us
                 ,
                 nothing
                 can
                 be
                 more
                 unreasonable
                 in
                 it self
                 ,
                 nor
                 a
                 greater
                 affront
                 to
                 his
                 Majesty
                 ,
                 than
                 to
                 make
                 all
                 outward
                 expressions
                 of
                 our
                 duty
                 to
                 him
                 common
                 to
                 himself
                 and
                 his
                 Creatures
                 .
              
               
                 I
                 know
                 it
                 is
                 not
                 denied
                 by
                 
                   T.
                   G.
                
                 or
                 his
                 Brethren
                 ,
                 
                   that
                   there
                   is
                   a
                   Soveraign
                   Worship
                   which
                   belongs
                   to
                   God
                   :
                
                 but
                 we
                 are
                 to
                 consider
                 ,
                 
                 that
                 withal
                 they
                 tell
                 us
                 ,
                 (
                 1.
                 )
                 
                   That
                   the
                   external
                   acts
                   of
                   adoration
                   or
                   worship
                   are
                   equivocal
                   ,
                   and
                   sometimes
                   may
                   signifie
                   the
                   honour
                   which
                   belongs
                   to
                   God
                   ,
                   and
                   sometimes
                   that
                   which
                   belongs
                   to
                   the
                   Creature
                   .
                
                 (
                 2.
                 )
                 
                   That
                   even
                   sacrifice
                   it self
                   ,
                   which
                   they
                   look
                   on
                   as
                   most
                   peculiar
                   to
                   God
                   and
                   an
                   acknowledgement
                   of
                   the
                   absolute
                   worship
                   due
                   to
                   him
                   ,
                   doth
                   receive
                   the
                   formality
                   of
                   such
                   an
                   act
                   from
                   an
                   intention
                   to
                   profess
                   a
                   total
                   submission
                   of
                   our selves
                   to
                   God
                   as
                   the
                   Supreme
                   Author
                   of
                   life
                   and
                   death
                   ;
                   otherwise
                
                 T.
                 G.
                 saith
                 ,
                 
                 
                   the
                   material
                   action
                   of
                   sacrifice
                   may
                   be
                   done
                   for
                   several
                   ends
                   and
                   intentions
                   .
                
                 By
                 which
                 it
                 appears
                 that
                 upon
                 the
                 whole
                 matter
                 ,
                 the
                 nature
                 of
                 
                   divine
                   worship
                
                 is
                 not
                 ,
                 according
                 to
                 them
                 ,
                 to
                 be
                 taken
                 from
                 any
                 
                   external
                   acts
                
                 ,
                 but
                 from
                 the
                 
                   inward
                   intention
                
                 of
                 the
                 mind
                 .
              
               
                 But
                 that
                 there
                 are
                 some
                 
                   peculiar
                   external
                   acts
                
                 of
                 
                   Divine
                   Worship
                
                 which
                 ought
                 to
                 be
                 
                 attributed
                 to
                 none
                 but
                 to
                 God
                 himself
                 ;
                 I
                 prove
                 ,
                 1.
                 
                 From
                 the
                 
                   nature
                   and
                   design
                   of
                   Religious
                   worship
                   .
                
                 2.
                 
                 From
                 
                   the
                   Law
                   of
                   God
                   appropriating
                   some
                   acts
                   only
                   to
                   God.
                
                 3.
                 
                 
                   From
                   the
                   practise
                   of
                   the
                   Christian
                   Church
                   ,
                   condemning
                   those
                   for
                   Idolatry
                   ,
                   who
                   have
                   given
                   them
                   to
                   any
                   creature
                   .
                
              
               
                 1.
                 
                 From
                 
                   the
                   nature
                   and
                   design
                   of
                   Religious
                   worship
                   ,
                
                 which
                 is
                 to
                 put
                 a
                 difference
                 between
                 the
                 worship
                 we
                 give
                 to
                 God
                 and
                 to
                 his
                 Creatures
                 .
                 For
                 since
                 God
                 hath
                 appointed
                 Government
                 among
                 men
                 ,
                 it
                 is
                 plain
                 that
                 his
                 intention
                 was
                 ,
                 that
                 some
                 kind
                 of
                 worship
                 should
                 be
                 given
                 from
                 some
                 of
                 his
                 creatures
                 to
                 others
                 ,
                 although
                 of
                 the
                 same
                 nature
                 with
                 themselves
                 ;
                 for
                 where
                 there
                 is
                 a
                 power
                 to
                 punish
                 and
                 to
                 reward
                 ,
                 there
                 is
                 the
                 foundation
                 of
                 worship
                 in
                 those
                 who
                 are
                 under
                 that
                 power
                 :
                 which
                 worship
                 lies
                 in
                 expressing
                 a
                 due
                 regard
                 to
                 that
                 power
                 ,
                 by
                 a
                 care
                 not
                 to
                 provoke
                 it
                 ,
                 and
                 an
                 endeavour
                 to
                 obtain
                 the
                 favour
                 of
                 it
                 ;
                 which
                 being
                 among
                 mankind
                 living
                 in
                 Society
                 with
                 each
                 other
                 ,
                 is
                 therefore
                 called
                 
                   civil
                   worship
                
                 .
                 Which
                 denomination
                 it
                 doth
                 not
                 lose
                 although
                 we
                 give
                 that
                 worship
                 to
                 Superiours
                 upon
                 a
                 
                   Religious
                   account
                   ,
                   i.
                   e.
                
                 though
                 I
                 give
                 worship
                 to
                 my
                 Soveraign
                 with
                 a
                 respect
                 
                   to
                   God
                
                 ,
                 because
                 he
                 hath
                 commanded
                 it
                 ,
                 
                 and
                 I
                 intend
                 to
                 honour
                 him
                 by
                 it
                 ;
                 yet
                 the
                 worship
                 doth
                 not
                 take
                 its
                 denomination
                 from
                 my
                 intention
                 ,
                 but
                 from
                 the
                 nature
                 of
                 the
                 Act
                 ,
                 which
                 being
                 civil
                 ,
                 the
                 worship
                 continues
                 to
                 bear
                 that
                 name
                 .
                 By
                 which
                 we
                 see
                 that
                 the
                 
                   external
                   circumstances
                
                 which
                 do
                 accompany
                 mens
                 acts
                 ,
                 are
                 those
                 which
                 do
                 so
                 circumscribe
                 and
                 limit
                 them
                 ,
                 that
                 from
                 thence
                 they
                 become
                 either
                 civil
                 or
                 Religious
                 .
                 I
                 cannot
                 therefore
                 but
                 extremely
                 wonder
                 to
                 see
                 men
                 of
                 understanding
                 so
                 much
                 to
                 seek
                 in
                 this
                 matter
                 ,
                 
                   because
                   the
                   same
                   external
                   acts
                   are
                   common
                   to
                   divine
                   and
                   civil
                   worship
                
                 ;
                 but
                 what
                 then
                 ?
                 doth
                 it
                 therefore
                 follow
                 that
                 there
                 is
                 no
                 certain
                 way
                 to
                 discriminate
                 these
                 one
                 from
                 the
                 other
                 ?
                 I
                 grant
                 the
                 same
                 
                   external
                   act
                
                 of
                 adoration
                 may
                 be
                 used
                 to
                 men
                 which
                 is
                 used
                 to
                 God
                 ;
                 as
                 Abraham
                 bowed
                 to
                 the
                 Children
                 of
                 Heth
                 in
                 token
                 of
                 
                   civil
                   respect
                
                 ,
                 as
                 well
                 as
                 when
                 he
                 worshipped
                 God
                 ;
                 but
                 could
                 not
                 any
                 one
                 that
                 considered
                 the
                 circumstances
                 make
                 a
                 plain
                 difference
                 between
                 these
                 two
                 sorts
                 of
                 adoration
                 ?
                 When
                 the
                 
                   Roman
                   Emperours
                
                 would
                 have
                 
                   divine
                   honours
                
                 given
                 to
                 them
                 ,
                 were
                 any
                 of
                 the
                 people
                 of
                 Rome
                 so
                 senseless
                 to
                 say
                 they
                 knew
                 no
                 difference
                 between
                 them
                 and
                 the
                 worship
                 given
                 them
                 before
                 ,
                 because
                 they
                 might
                 use
                 
                 the
                 same
                 
                   external
                   acts
                   of
                   adoration
                
                 in
                 both
                 cases
                 ?
                 Suppose
                 the
                 Pope
                 one
                 day
                 to
                 sit
                 on
                 ,
                 a
                 throne
                 as
                 a
                 temporal
                 Prince
                 ,
                 and
                 on
                 that
                 account
                 summoning
                 his
                 subjects
                 to
                 give
                 homage
                 to
                 him
                 ,
                 and
                 another
                 day
                 to
                 be
                 placed
                 upon
                 the
                 Altar
                 ,
                 as
                 he
                 is
                 after
                 his
                 election
                 by
                 the
                 Orders
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 
                 there
                 to
                 receive
                 adoration
                 from
                 the
                 Cardinals
                 as
                 the
                 Vicar
                 of
                 Christ
                 ;
                 would
                 any
                 man
                 say
                 he
                 could
                 see
                 no
                 difference
                 in
                 these
                 ,
                 because
                 the
                 same
                 postures
                 may
                 be
                 used
                 in
                 both
                 ?
                 Although
                 then
                 the
                 
                   outward
                   acts
                
                 may
                 be
                 the
                 same
                 ,
                 yet
                 the
                 signification
                 of
                 those
                 acts
                 may
                 be
                 far
                 from
                 equivocal
                 ,
                 because
                 determined
                 by
                 the
                 circumstances
                 which
                 do
                 accompany
                 them
                 .
                 I
                 grant
                 then
                 ,
                 that
                 the
                 meer
                 external
                 act
                 of
                 adoration
                 in
                 bowing
                 or
                 kneeling
                 ,
                 may
                 be
                 given
                 both
                 on
                 the
                 account
                 of
                 honour
                 and
                 
                   worship
                   ,
                   i.
                   e.
                
                 upon
                 the
                 account
                 of
                 excellencie
                 ,
                 and
                 superiority
                 ;
                 as
                 some
                 of
                 the
                 Patriarchs
                 bowed
                 to
                 Angels
                 ,
                 as
                 a
                 token
                 of
                 honour
                 of
                 their
                 excellencies
                 ,
                 and
                 not
                 out
                 of
                 
                   Religious
                   worship
                
                 ;
                 and
                 men
                 may
                 bow
                 and
                 kneel
                 to
                 their
                 Soveraign
                 Princes
                 on
                 the
                 account
                 of
                 
                   civil
                   worship
                
                 ;
                 and
                 Children
                 to
                 their
                 Parents
                 in
                 token
                 of
                 their
                 subjection
                 to
                 them
                 ;
                 as
                 well
                 as
                 creatures
                 to
                 their
                 Creator
                 in
                 their
                 solemn
                 acts
                 of
                 devotion
                 :
                 but
                 I
                 say
                 in
                 all
                 these
                 cases
                 ,
                 
                 the
                 different
                 signification
                 of
                 these
                 acts
                 is
                 to
                 be
                 gathered
                 from
                 the
                 circumstances
                 of
                 them
                 .
              
               
                 
                 And
                 that
                 acts
                 of
                 Religious
                 ,
                 and
                 
                   civil
                   worship
                
                 might
                 be
                 distinguished
                 from
                 each
                 other
                 ,
                 came
                 the
                 appointment
                 of
                 set
                 times
                 and
                 places
                 ,
                 and
                 
                   solemn
                   rites
                
                 for
                 the
                 performance
                 of
                 
                   Religious
                   worship
                
                 .
                 From
                 hence
                 Cicero
                 gives
                 that
                 definition
                 of
                 Religion
                 ,
                 
                 
                   Religio
                   est
                   ,
                   quae
                   superioris
                   cujusdam
                   naturae
                   (
                   quam
                   divinam
                   vocant
                   )
                   curam
                   ceremoniamque
                   affert
                   :
                
                 therefore
                 they
                 thought
                 the
                 solemn
                 rites
                 and
                 circumstances
                 of
                 
                   Religious
                   worship
                
                 were
                 sufficient
                 to
                 discriminate
                 the
                 nature
                 of
                 that
                 worship
                 from
                 any
                 other
                 :
                 and
                 these
                 they
                 thought
                 so
                 peculiar
                 to
                 the
                 
                   divine
                   nature
                
                 ,
                 that
                 whatever
                 Being
                 they
                 gave
                 this
                 solemn
                 worship
                 to
                 ,
                 they
                 thought
                 to
                 deserve
                 the
                 name
                 of
                 a
                 Deity
                 although
                 inferiour
                 and
                 subordinate
                 :
                 because
                 these
                 acts
                 of
                 worship
                 were
                 appropriated
                 to
                 a
                 
                   Divine
                   Being
                   .
                   Aquinas
                
                 cannot
                 deny
                 
                   that
                   there
                   are
                   some
                   external
                   acts
                   of
                   Religion
                   so
                   peculiar
                   to
                   God
                   that
                   they
                   ought
                   not
                   to
                   be
                   given
                   to
                   any
                   other
                
                 ;
                 
                 
                   and
                   on
                   this
                   account
                   he
                   makes
                   Religion
                   a
                   moral
                   vertue
                   ,
                   and
                   a
                   part
                   of
                   justice
                   ,
                   because
                   it
                   is
                   its
                   office
                
                 reddere
                 cultum
                 debitum
                 Deo
                 ,
                 
                   to
                   give
                   God
                   the
                   worship
                   which
                   belongs
                   to
                   him
                   ;
                   now
                   ,
                
                 saith
                 he
                 ,
                 
                   because
                   
                   the
                   excellencie
                   of
                   God
                   is
                   peculiar
                   to
                   himself
                   ,
                   being
                   infinitely
                   above
                   all
                   others
                   ,
                   therefore
                   the
                   worship
                   which
                   belongs
                   to
                   him
                   ought
                   to
                   be
                   peculiar
                   .
                   Ad
                   Religionem
                   pertinet
                   ,
                
                 saith
                 Cajetan
                 ,
                 
                 
                   exhibere
                   reverentiam
                   uni
                   Deo
                   ,
                   secundum
                   unam
                   rationem
                   ,
                   in
                   quantum
                   sc.
                   est
                   primum
                   principium
                   creationis
                   &
                   gubernationis
                   rerum
                   .
                
                 But
                 since
                 this
                 reason
                 of
                 
                   Religious
                   worship
                
                 ,
                 from
                 the
                 creation
                 and
                 government
                 of
                 the
                 world
                 ,
                 is
                 so
                 peculiar
                 to
                 God
                 ,
                 as
                 to
                 be
                 incommunicable
                 to
                 any
                 else
                 besides
                 him
                 ,
                 is
                 there
                 not
                 all
                 the
                 reason
                 in
                 the
                 world
                 that
                 the
                 Acts
                 of
                 this
                 worship
                 should
                 be
                 peculiar
                 to
                 him
                 too
                 ?
                 And
                 upon
                 this
                 ground
                 Aquinas
                 doth
                 grant
                 it
                 in
                 the
                 case
                 of
                 sacrifice
                 ;
                 
                 
                   hoc
                   etiam
                   videmus
                   in
                   omni
                   Republica
                   observari
                   ,
                   quod
                   summum
                   Rectorem
                   aliquo
                   signo
                   singulari
                   honorant
                   ,
                   quod
                   cuicunque
                   alteri
                   deferretur
                   esset
                   crimen
                   laesae
                   Majestatis
                   ;
                   &
                   ideo
                   in
                   lege
                   divina
                   statuitur
                   poena
                   mortis
                   iis
                   qui
                   divinum
                   honorem
                   aliis
                   exhibent
                   .
                
                 From
                 whence
                 we
                 infer
                 ,
                 not
                 only
                 that
                 there
                 ought
                 to
                 be
                 peculiar
                 
                   external
                   acts
                
                 of
                 
                   Religious
                   worship
                
                 appropriated
                 to
                 God
                 ,
                 but
                 that
                 the
                 giving
                 the
                 worship
                 done
                 by
                 those
                 acts
                 to
                 any
                 creature
                 ,
                 is
                 a
                 crime
                 of
                 the
                 highest
                 nature
                 .
                 The
                 same
                 Aquinas
                 ,
                 
                 disputing
                 against
                 the
                 Heathens
                 ,
                 saith
                 ,
                 
                   that
                   it
                   is
                   an
                   unreasonable
                   thing
                   ,
                   to
                   those
                   that
                   hold
                   one
                   first
                   principle
                   ,
                   
                   to
                   give
                   divine
                   worship
                   to
                   any
                   other
                   besides
                   him
                   :
                   and
                   we
                   give
                   worship
                   to
                   God
                   ,
                   not
                   that
                   he
                   needs
                   it
                   ;
                   but
                   that
                   hereby
                   the
                   belief
                   of
                   one
                   God
                   may
                   be
                   confirmed
                   in
                   us
                   by
                   external
                   and
                   sensible
                   acts
                   ,
                   which
                   cannot
                   be
                   done
                   ,
                
                 saith
                 he
                 ,
                 
                   unless
                   there
                   be
                   some
                   peculiar
                   acts
                   of
                   his
                   worship
                   ,
                   and
                   this
                   we
                   call
                   divine
                   worship
                   .
                
                 Besides
                 ,
                 
                   this
                   external
                   worship
                   is
                   necessary
                   to
                   men
                   ,
                   to
                   raise
                   in
                   their
                   minds
                   a
                   spiritual
                   reverence
                   of
                   God
                   ;
                   and
                   we
                   find
                   that
                   custom
                   hath
                   a
                   great
                   influence
                   on
                   mens
                   minds
                   ;
                   but
                   it
                   is
                   a
                   custom
                   among
                   men
                   that
                   the
                   honour
                   or
                   worship
                   given
                   to
                   the
                   Supreme
                   Governour
                   should
                   be
                   given
                   to
                   none
                   else
                   ;
                   therefore
                   it
                   ought
                   to
                   be
                   much
                   more
                   so
                   towards
                   God
                   ;
                   because
                   if
                   a
                   liberty
                   be
                   allowed
                   of
                   giving
                   this
                   worship
                   to
                   others
                   of
                   a
                   higher
                   rank
                   and
                   not
                   only
                   to
                   the
                   supreme
                   ,
                   then
                   men
                   and
                   Angels
                   might
                   give
                   divine
                   worship
                   to
                   one
                   another
                   .
                
                 To
                 which
                 he
                 adds
                 ,
                 
                   that
                   the
                   benefits
                   we
                   receive
                   from
                   God
                   are
                   peculiar
                   to
                   him
                   ,
                   as
                   that
                   of
                   creation
                   and
                   preservation
                   ,
                   and
                   that
                   he
                   is
                   our
                   Lord
                   by
                   a
                   proper
                   title
                   ,
                   and
                   Angels
                   and
                   the
                   best
                   of
                   creatures
                   are
                   but
                   his
                   servants
                   ,
                   therefore
                   we
                   ought
                   not
                   to
                   give
                   the
                   same
                   worship
                   to
                   them
                   that
                   we
                   do
                   to
                   God
                   as
                   our
                   Lord.
                
                 In
                 his
                 disputation
                 about
                 Idolatry
                 ,
                 
                 he
                 shews
                 ,
                 
                   that
                   the
                   command
                
                 Exod.
                 20.
                 
                   doth
                   reach
                   to
                   external
                   as
                   
                   well
                   as
                   internal
                   worship
                
                 ;
                 and
                 he
                 argues
                 against
                 those
                 ,
                 
                   who
                   pleaded
                   that
                   all
                   visible
                   and
                   external
                   worship
                   ought
                   to
                   be
                   given
                   to
                   other
                   Gods
                   ,
                   and
                   only
                   internal
                   to
                   the
                   supreme
                   God
                   ;
                   as
                   being
                   much
                   better
                   ,
                
                 upon
                 this
                 principle
                 ,
                 
                   that
                   the
                   external
                   belongs
                   only
                   to
                   him
                   ,
                   to
                   whom
                   the
                   internal
                   belongs
                
                 ;
                 and
                 he
                 disputes
                 against
                 those
                 Hereticks
                 ,
                 who
                 
                   thought
                   it
                   lawful
                   in
                   time
                   of
                   persecution
                   to
                   give
                   external
                   worship
                   to
                   Idols
                   ,
                   as
                   long
                   as
                   they
                   preserved
                   the
                   true
                   faith
                   in
                   their
                   minds
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   the
                   external
                   worship
                   is
                   a
                   profession
                   or
                   sign
                   of
                   the
                   internal
                   ,
                   but
                   as
                   it
                   is
                   a
                   pernicious
                   thing
                   for
                   a
                   man
                   to
                   speak
                   contrary
                   to
                   his
                   mind
                   ;
                   so
                   it
                   is
                   to
                   act
                   contrary
                   to
                   it
                   ,
                   and
                   therefore
                   S.
                
                 Augustin
                 condemned
                 Seneca
                 
                   as
                   so
                   much
                   the
                   more
                   culpable
                   in
                   the
                   worship
                   of
                   Idols
                   ,
                   because
                   he
                   acted
                   against
                   the
                   sense
                   of
                   his
                   own
                   mind
                   .
                
                 In
                 the
                 next
                 article
                 ,
                 
                 he
                 shews
                 ,
                 
                   that
                   Idolatry
                   is
                   a
                   sin
                   of
                   the
                   highest
                   nature
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   as
                   in
                   a
                   commonwealth
                   ,
                   it
                   is
                   the
                   greatest
                   crime
                   to
                   give
                   the
                   honour
                   due
                   to
                   the
                   Soveraign
                   to
                   any
                   other
                   (
                   for
                   this
                   is
                   as
                   much
                   as
                   lies
                   in
                   a
                   man
                   to
                   put
                   all
                   things
                   into
                   disorder
                   and
                   confusion
                   )
                   so
                   among
                   the
                   sins
                   that
                   are
                   committed
                   against
                   God
                   ,
                   that
                   seems
                   to
                   be
                   the
                   greatest
                   ,
                   whereby
                   a
                   man
                   gives
                   divine
                   worship
                   to
                   a
                   creature
                   :
                
                 and
                 saith
                 ,
                 
                   that
                   it
                   includes
                   blasphemy
                   
                   in
                   it
                   ,
                   because
                   it
                   takes
                   away
                   from
                   God
                   the
                   peculiarity
                   of
                   his
                   dominion
                   ;
                   Cajetan
                
                 there
                 
                   saith
                   ,
                   that
                   the
                   Idolater
                   ,
                   as
                   much
                   as
                   in
                   him
                   lies
                   ,
                   tollit
                   à
                   Deo
                   suam
                   singularem
                   excellentiam
                   qua
                   solus
                   est
                   Deus
                   ;
                   robs
                   God
                   of
                   that
                   peculiar
                   excellencie
                   whereby
                   he
                   is
                   God
                   alone
                   .
                
                 Thus
                 we
                 see
                 the
                 necessity
                 of
                 some
                 peculiar
                 
                   external
                   acts
                
                 of
                 
                   divine
                   worship
                
                 is
                 asserted
                 by
                 these
                 men
                 in
                 order
                 to
                 the
                 preserving
                 the
                 belief
                 and
                 worship
                 of
                 one
                 God
                 in
                 the
                 world
                 .
                 Suarez
                 grants
                 ,
                 
                 
                   that
                   as
                   the
                   excellency
                   of
                   God
                   is
                   singular
                   and
                   above
                   all
                   creatures
                   ;
                   so
                   he
                   ought
                   to
                   have
                   a
                   singular
                   and
                   incommunicable
                   worship
                   ,
                   as
                   is
                   plain
                   from
                   those
                   words
                   of
                   Scripture
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   :
                
                 but
                 then
                 he
                 makes
                 this
                 
                   worship
                   peculiar
                
                 to
                 God
                 ,
                 to
                 consist
                 
                   chiefly
                   in
                   the
                   internal
                   acts
                   of
                   the
                   mind
                   ,
                   which
                   only
                   in
                   themselves
                   and
                   of
                   their
                   own
                   nature
                   are
                   such
                   as
                   do
                   belong
                   to
                   the
                   worship
                   of
                   God
                   ;
                   but
                   external
                   acts
                   are
                   not
                   so
                   determined
                   of
                   themselves
                   ,
                   but
                   they
                   may
                   be
                   given
                   either
                   to
                   God
                   or
                   to
                   the
                   creature
                   :
                
                 however
                 ,
                 he
                 grants
                 ,
                 that
                 
                   although
                   outward
                   acts
                   be
                   in
                   themselves
                   indifferent
                   ,
                   yet
                   when
                   sufficient
                   Authority
                   hath
                   apprepriated
                   some
                   acts
                   as
                   peculiar
                   to
                   divine
                   worship
                   ,
                   they
                   ought
                   to
                   be
                   used
                   for
                   no
                   other
                   purpose
                   ;
                   and
                   that
                   if
                   these
                   acts
                   of
                   worship
                   be
                   
                   applied
                   to
                   a
                   creature
                   ,
                   it
                   makes
                   that
                   worship
                   at
                   least
                   external
                   Idolatry
                   ,
                   if
                   it
                   be
                   not
                   done
                
                 ex
                 animo
                 
                   and
                   out
                   of
                   a
                   false
                   opinion
                   .
                
              
               
                 In
                 this
                 point
                 of
                 the
                 
                   external
                   acts
                
                 of
                 
                   divine
                   worship
                
                 ,
                 
                 these
                 two
                 things
                 may
                 be
                 observed
                 of
                 the
                 Divines
                 of
                 the
                 
                   Roman
                   Church
                
                 .
              
               
                 1.
                 
                 That
                 in
                 the
                 general
                 they
                 confess
                 ,
                 that
                 there
                 ought
                 to
                 be
                 some
                 
                   peculiar
                   external
                   acts
                   of
                   divine
                   worship
                   ,
                
                 as
                 most
                 agreeable
                 to
                 Gods
                 incommunicable
                 excellencie
                 ;
                 and
                 in
                 particular
                 ,
                 when
                 they
                 are
                 pressed
                 with
                 any
                 difficulties
                 from
                 Scripture
                 or
                 Fathers
                 ,
                 about
                 not
                 giving
                 
                   divine
                   worship
                   to
                   a
                   creature
                
                 ,
                 then
                 they
                 are
                 sure
                 to
                 tell
                 us
                 ,
                 those
                 places
                 are
                 to
                 be
                 understood
                 
                   of
                   the
                   worship
                   that
                   is
                   proper
                   only
                   to
                   God.
                
                 Thus
                 they
                 think
                 to
                 escape
                 the
                 force
                 of
                 that
                 place
                 which
                 is
                 so
                 evident
                 ,
                 that
                 it
                 blinds
                 them
                 with
                 the
                 light
                 of
                 it
                 ;
                 
                 
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                
                 ;
                 which
                 was
                 certainly
                 understood
                 of
                 an
                 
                   external
                   act
                
                 of
                 worship
                 ;
                 for
                 
                   the
                   Devil
                   said
                   to
                   Christ
                   ,
                   Fall
                   down
                   and
                   worship
                   me
                   .
                
                 Yes
                 ,
                 say
                 they
                 ,
                 
                   that
                   is
                   very
                   true
                   of
                   the
                   adoration
                   proper
                   to
                   God
                
                 ;
                 but
                 what
                 is
                 that
                 ?
                 for
                 they
                 say
                 there
                 is
                 no
                 outward
                 act
                 of
                 adoration
                 but
                 is
                 common
                 to
                 God
                 and
                 his
                 
                   Creatures
                   .
                   Tannerus
                
                 excepts
                 
                   no
                   creature
                
                 ,
                 
                 
                   inanimate
                   or
                   animate
                   ,
                   but
                   only
                   the
                   Devil
                
                 ;
                 
                 yet
                 lest
                 he
                 should
                 have
                 gone
                 too
                 far
                 in
                 this
                 ,
                 he
                 saith
                 afterwards
                 ,
                 
                   that
                   physically
                   speaking
                   God
                   may
                   be
                   worshipped
                   in
                   any
                   creature
                   ,
                   but
                   then
                   men
                   must
                   have
                   a
                   care
                   that
                   they
                   do
                   not
                   truely
                   and
                   properly
                   worship
                   the
                   thing
                   it self
                   ;
                   but
                   only
                   use
                   the
                   external
                   signs
                   of
                   divine
                   honour
                   before
                   it
                   ,
                   applying
                   them
                   to
                   what
                   is
                   represented
                   .
                
                 I
                 confess
                 this
                 gives
                 a
                 very
                 slender
                 account
                 of
                 our
                 Saviours
                 answer
                 ,
                 for
                 it
                 seems
                 he
                 might
                 
                   physically
                   speaking
                
                 have
                 worshipped
                 God
                 ,
                 by
                 
                   falling
                   down
                   before
                   the
                   Devil
                
                 ;
                 all
                 the
                 danger
                 was
                 in
                 the
                 scandal
                 and
                 indecencie
                 of
                 it
                 :
                 but
                 being
                 done
                 in
                 a
                 Wilderness
                 ,
                 the
                 scandal
                 of
                 it
                 ,
                 as
                 to
                 men
                 at
                 least
                 ,
                 had
                 not
                 been
                 great
                 .
                 Vasquez
                 resolves
                 the
                 case
                 ,
                 
                 
                   that
                   if
                   the
                   Devil
                   appear
                   to
                   a
                   man
                   ,
                   he
                   may
                   do
                   all
                   the
                   external
                   acts
                   of
                   adoration
                   before
                   him
                   ,
                   provided
                   he
                   be
                   not
                   well
                   assured
                   it
                   is
                   the
                   Devil
                   ,
                   and
                   that
                   he
                   direct
                   his
                   worship
                   to
                   God
                   :
                
                 and
                 that
                 he
                 proves
                 by
                 this
                 demonstrative
                 argument
                 ,
                 
                   because
                   all
                   external
                   acts
                   of
                   adoration
                   are
                   to
                   be
                   directed
                   by
                   the
                   inward
                   intention
                   of
                   the
                   mind
                
                 ;
                 but
                 he
                 confesses
                 
                   many
                   of
                   their
                   Divines
                   allow
                   only
                   a
                   conditional
                   adoration
                   in
                   this
                   case
                
                 ;
                 however
                 it
                 seems
                 our
                 Saviour
                 spake
                 a
                 little
                 too
                 peremptorily
                 ,
                 in
                 utterly
                 refusing
                 it
                 upon
                 any
                 terms
                 .
                 But
                 then
                 they
                 tell
                 us
                 the
                 Devil
                 was
                 too
                 fancy
                 ,
                 
                 and
                 demanded
                 the
                 
                   absolute
                   worship
                   proper
                   only
                   to
                   God
                   ;
                   i.
                   e.
                
                 saith
                 
                   Vasquez
                   ,
                   not
                   meerly
                   the
                   external
                   act
                   of
                   adoration
                   ,
                
                 
                 
                   but
                   that
                   inward
                   submission
                   of
                   mind
                   which
                   is
                   only
                   due
                   to
                   God
                   ,
                
                 which
                 is
                 more
                 than
                 appears
                 by
                 the
                 words
                 .
                 Bellarmine
                 and
                 the
                 rest
                 of
                 them
                 say
                 that
                 
                   our
                   Saviour
                   refused
                   to
                   give
                   the
                   worship
                   of
                   Latria
                   to
                   the
                   Devil
                
                 ;
                 
                 by
                 which
                 it
                 seems
                 ,
                 our
                 Saviour
                 did
                 not
                 answer
                 to
                 the
                 purpose
                 ,
                 for
                 the
                 Devil
                 expressed
                 no
                 more
                 ,
                 than
                 
                   falling
                   down
                   and
                   worshipping
                   him
                
                 ;
                 which
                 according
                 to
                 them
                 might
                 be
                 done
                 without
                 Latria
                 ,
                 by
                 the
                 
                   same
                   external
                   act
                
                 ,
                 but
                 not
                 the
                 same
                 
                   intention
                   of
                   mind
                
                 :
                 which
                 not
                 being
                 in
                 the
                 power
                 of
                 him
                 that
                 demands
                 ,
                 but
                 only
                 of
                 him
                 that
                 gives
                 ,
                 nothing
                 had
                 been
                 more
                 necessary
                 than
                 to
                 have
                 expresly
                 required
                 
                   the
                   intention
                   of
                   the
                   mind
                
                 ,
                 otherwise
                 the
                 Devil
                 might
                 have
                 been
                 easily
                 cheated
                 by
                 directing
                 
                   the
                   intention
                   of
                   the
                   external
                   act
                
                 quite
                 another
                 way
                 ;
                 but
                 for
                 all
                 that
                 we
                 can
                 see
                 ,
                 the
                 Devil
                 was
                 then
                 to
                 learn
                 these
                 subtilties
                 .
                 However
                 ,
                 this
                 now
                 serves
                 to
                 turn
                 off
                 the
                 plainest
                 places
                 that
                 would
                 seem
                 to
                 prove
                 ,
                 that
                 
                   all
                   external
                   acts
                   of
                   Religious
                   worship
                   are
                   to
                   be
                   given
                   only
                   to
                   God.
                   The
                   Hereticks
                   ,
                
                 saith
                 Arriaga
                 ,
                 
                 
                   object
                   many
                   things
                   out
                   of
                   Scriptures
                   ,
                   and
                   Fathers
                   ,
                   and
                   Councils
                   ,
                   in
                   which
                   it
                   is
                   
                   said
                   that
                   God
                   only
                   is
                   to
                   be
                   worshipped
                   ;
                   but
                   to
                   all
                   these
                   we
                   answer
                   in
                   one
                   word
                   ,
                   that
                   they
                   only
                   speak
                   of
                   the
                   worship
                   of
                   Latria
                   which
                   is
                   proper
                   to
                   God
                   :
                
                 and
                 so
                 they
                 would
                 have
                 answered
                 thousands
                 of
                 places
                 more
                 ,
                 as
                 well
                 as
                 those
                 that
                 are
                 urged
                 against
                 them
                 :
                 so
                 that
                 the
                 reserving
                 this
                 worship
                 as
                 
                   peculiar
                   to
                   God
                
                 serves
                 them
                 to
                 very
                 good
                 purpose
                 ,
                 viz.
                 to
                 turn
                 off
                 as
                 with
                 a
                 wet
                 finger
                 whatever
                 is
                 urged
                 against
                 them
                 .
                 So
                 
                   Bernardus
                   Pujol
                
                 without
                 more
                 ado
                 sends
                 away
                 all
                 the
                 
                   Testimonies
                   of
                   the
                   Fathers
                
                 ,
                 
                 
                   Ad
                   loca
                   sanctorum
                   Patrum
                   respondemus
                   ,
                   illa
                   intelligenda
                   esse
                   de
                   adoratione
                   Latriae
                   quae
                   soli
                   Deo
                   tribuitur
                
                 ;
                 and
                 so
                 fare
                 them
                 well
                 ,
                 without
                 any
                 farther
                 examination
                 .
                 And
                 yet
                 some
                 of
                 these
                 men
                 upon
                 better
                 thoughts
                 have
                 concluded
                 that
                 some
                 of
                 the
                 places
                 of
                 Scripture
                 cannot
                 be
                 understood
                 of
                 the
                 worship
                 of
                 Latria
                 .
                 For
                 although
                 
                   Aquinas
                   ,
                   Tannerus
                
                 and
                 several
                 others
                 ,
                 
                 answer
                 the
                 instance
                 of
                 Mordecai
                 refusing
                 to
                 worship
                 Aman
                 ,
                 with
                 the
                 common
                 shift
                 ,
                 
                   that
                   he
                   would
                   not
                   give
                   Latria
                   to
                   him
                   ,
                
                 yet
                 
                   Cajetan
                   ,
                   Suarez
                   ,
                   Vasquez
                   ,
                   Pujol
                
                 and
                 Arriaga
                 ,
                 all
                 conclude
                 ,
                 
                   that
                   this
                   is
                   not
                   to
                   be
                   understood
                   of
                   the
                   worship
                   of
                   Latria
                   ;
                   but
                   that
                
                 Mordecai
                 
                   refused
                   to
                   use
                   the
                   same
                   external
                   act
                   of
                   adoration
                   ,
                   which
                   among
                   the
                   Iews
                   they
                   were
                   wont
                   to
                   give
                   
                   to
                   God
                   :
                
                 wherein
                 Cajetan
                 thinks
                 ,
                 
                 
                   he
                   was
                   not
                   so
                   wise
                   as
                   he
                   might
                   have
                   been
                   ,
                   because
                
                 Jacob
                 
                   worshipped
                   his
                   Brother
                
                 Esau
                 ;
                 Arriaga
                 ,
                 that
                 
                   he
                   did
                   well
                   though
                   he
                   followed
                   an
                   erring
                   conscience
                   :
                   Suarez
                   ,
                   Vasquez
                   ,
                
                 and
                 Pujol
                 ,
                 
                 
                   that
                   he
                   did
                   prudently
                   ,
                   because
                   the
                   constant
                   using
                   of
                   that
                   act
                   of
                   adoration
                   to
                
                 Aman
                 ,
                 
                   which
                   among
                   them
                   did
                   belong
                   to
                   the
                   worship
                   of
                   God
                   ,
                   would
                   have
                   tended
                   to
                   the
                   dishonour
                   of
                   God
                   and
                   Religion
                   ,
                   and
                   have
                   been
                   a
                   great
                   scandal
                   to
                   the
                   Iews
                   .
                
                 Neither
                 is
                 Cajetan
                 satisfied
                 with
                 the
                 same
                 answer
                 to
                 the
                 instance
                 of
                 St.
                 
                 Iohn's
                 offering
                 to
                 worship
                 the
                 
                   Angel
                   ,
                   for
                   this
                   were
                
                 ,
                 saith
                 he
                 ,
                 
                   to
                   charge
                   St.
                
                 John
                 
                   with
                   committing
                   a
                   very
                   great
                   sin
                   ,
                   which
                   the
                   Angel
                   hindred
                   him
                   from
                   the
                   consummation
                   of
                   :
                   but
                   ,
                
                 saith
                 he
                 ,
                 St.
                 John
                 
                   intended
                   no
                   more
                   than
                   the
                   greatest
                   external
                   act
                   of
                   Reverence
                   ;
                   but
                   because
                   so
                   great
                   reverence
                   ought
                   to
                   be
                   reserved
                   only
                   to
                   God
                   ,
                   that
                   some
                   outward
                   reverence
                   might
                   be
                   appropriated
                   to
                   Him
                   ,
                   therefore
                   the
                   Angel
                   forbad
                   him
                   giving
                   it
                   to
                   him
                   .
                   Suarez
                
                 confesses
                 ,
                 
                   that
                   it
                   cannot
                   be
                   understood
                   of
                   Latria
                   ,
                   but
                   that
                   the
                   Angel
                   put
                   it
                   off
                   with
                   a
                   complement
                   ,
                   as
                   St.
                
                 Peter
                 
                   did
                   to
                
                 Cornelius
                 :
                 and
                 with
                 him
                 the
                 rest
                 agree
                 ,
                 either
                 
                   as
                   a
                   complement
                   to
                   his
                   Person
                   ,
                
                 or
                 
                   to
                   humane
                   nature
                   since
                   the
                   Incarnation
                   :
                
                 but
                 
                 Aquinas
                 pertinently
                 saith
                 ,
                 
                   it
                   was
                   to
                   avoid
                   the
                   occasion
                   of
                   Idolatry
                   ,
                   because
                   the
                   Angel
                   immediately
                   adds
                   ,
                   Worship
                   God.
                
                 Thus
                 far
                 we
                 find
                 they
                 go
                 in
                 the
                 avoiding
                 of
                 difficulties
                 .
              
               
                 2.
                 
                 But
                 when
                 they
                 deliver
                 their
                 minds
                 freely
                 ,
                 they
                 reserve
                 no
                 one
                 act
                 of
                 
                   external
                   adoration
                
                 as
                 
                   proper
                   to
                   God
                   ;
                   and
                   to
                   be
                   performed
                   by
                   all
                   Christians
                   .
                
                 
                 Bellarmin
                 saith
                 ,
                 that
                 
                   fere
                   omnes
                   actus
                   exteriores
                   communes
                   sunt
                   omni
                   adorationi
                   ,
                   almost
                   all
                   external
                   acts
                   are
                   common
                   to
                   the
                   adoration
                   of
                   God
                   and
                   the
                   Creatures
                   ,
                   excepting
                   sacrifice
                   ,
                   and
                   what
                   belongs
                   to
                   that
                   ,
                   as
                   Temples
                   ,
                   Altars
                   and
                   Priests
                   ,
                
                 which
                 ,
                 he
                 saith
                 ,
                 
                   God
                   hath
                   reserved
                   to
                   himself
                   .
                   Arriaga
                
                 saith
                 ,
                 
                 
                   that
                   there
                   is
                   no
                   external
                   act
                   of
                   adoration
                   but
                   may
                   be
                   given
                   to
                   creatures
                   ,
                   excepting
                   only
                   sacrifice
                   ;
                   Suarez
                   ,
                
                 
                 
                   that
                   sacrifice
                   it self
                   doth
                   not
                   signifie
                   our
                   acknowledgement
                   of
                   Gods
                   soveraignty
                   of
                   it self
                   ,
                   but
                   only
                   by
                   custom
                   and
                   imposition
                   ;
                   for
                   the
                   killing
                   of
                   a
                   sacrifice
                   doth
                   not
                   of
                   it self
                   signifie
                   that
                   God
                   is
                   the
                   Author
                   of
                   Life
                   and
                   Death
                   .
                
                 And
                 for
                 other
                 parts
                 of
                 
                   Religious
                   worship
                
                 he
                 confesses
                 ,
                 that
                 
                   Temples
                   are
                   erected
                   and
                   Festivals
                   kept
                   to
                   the
                   honour
                   of
                   Saints
                   ,
                   at
                   least
                   secondarily
                   ;
                   that
                   they
                   are
                   worshipped
                   with
                   Fastings
                   ,
                   Vigils
                   ,
                   Pilgrimages
                   ,
                   and
                   such
                   like
                   ;
                   that
                   their
                   
                   worship
                   is
                   deservedly
                   called
                   Religious
                   worship
                   .
                
                 1.
                 
                 
                   Because
                   it
                   consists
                   of
                   Religious
                   actions
                   .
                
                 2.
                 
                 
                   Because
                   it
                   is
                   so
                   nearly
                   conjoyned
                   with
                   divine
                   worship
                   .
                
                 3.
                 
                 
                   Because
                   it
                   tends
                   to
                   mens
                   improvement
                   in
                   Religion
                   .
                
                 4.
                 
                 
                   Because
                   it
                   is
                   founded
                   in
                   sanctity
                   ,
                   which
                   is
                   next
                   to
                   Religion
                   .
                
                 It
                 seems
                 then
                 nothing
                 is
                 left
                 to
                 God
                 ,
                 but
                 having
                 the
                 same
                 things
                 done
                 to
                 him
                 in
                 the
                 first
                 place
                 ,
                 which
                 may
                 in
                 a
                 secondary
                 respect
                 be
                 done
                 to
                 his
                 creatures
                 ;
                 for
                 we
                 are
                 told
                 ,
                 
                 
                   that
                   even
                   Sacrifice
                   it self
                   may
                   be
                   offered
                   to
                   God
                   for
                   the
                   honour
                   of
                   his
                   creatures
                   .
                
                 But
                 what
                 is
                 this
                 Sacrifice
                 now
                 among
                 Christians
                 ,
                 which
                 is
                 peculiar
                 to
                 God
                 ?
                 
                   There
                   is
                   no
                   other
                
                 ,
                 saith
                 
                   Arriaga
                   ,
                   but
                   that
                   of
                   the
                   Altar
                
                 ;
                 
                 and
                 this
                 ,
                 as
                 Cajetan
                 observes
                 ,
                 
                 
                   cannot
                   reach
                   to
                   all
                   Christians
                   ,
                   but
                   only
                   belongs
                   to
                   the
                   Priests
                   to
                   offer
                   it
                   :
                
                 but
                 instead
                 of
                 this
                 ,
                 he
                 saith
                 from
                 
                   Aquinas
                   ,
                   that
                   two
                   sorts
                   of
                   spiritual
                   sacrifices
                   do
                   belong
                   to
                   all
                   ,
                
                 viz.
                 
                   the
                   offering
                   up
                   of
                   their
                   minds
                   in
                   devotion
                   to
                   God
                   ,
                   and
                   the
                   offering
                   up
                   the
                   acts
                   of
                   other
                   vertues
                   .
                
                 So
                 that
                 at
                 last
                 we
                 see
                 no
                 
                   one
                   external
                   act
                   of
                   proper
                   Religious
                   worship
                
                 is
                 by
                 them
                 left
                 
                   as
                   peculiar
                   to
                   God
                
                 ,
                 which
                 all
                 mankind
                 are
                 obliged
                 to
                 perform
                 .
              
               
                 And
                 to
                 this
                 purpose
                 we
                 have
                 the
                 plain
                 resolution
                 of
                 Cardinal
                 Lugo
                 ,
                 which
                 I
                 the
                 rather
                 mention
                 because
                 of
                 his
                 great
                 Authority
                 ,
                 
                 and
                 Eminency
                 ,
                 and
                 writing
                 since
                 the
                 rest
                 ;
                 He
                 puts
                 the
                 question
                 ,
                 Whether
                 there
                 be
                 any
                 sign
                 ,
                 
                 or
                 external
                 act
                 of
                 adoration
                 ,
                 which
                 it
                 is
                 not
                 lawful
                 to
                 give
                 to
                 any
                 ,
                 but
                 to
                 God
                 alone
                 ?
                 For
                 ,
                 saith
                 he
                 ,
                 
                   genuflection
                   ,
                   and
                   smitting
                   the
                   breast
                   ,
                   and
                   such
                   like
                   ,
                   are
                   given
                   to
                   Saints
                   .
                
                 To
                 this
                 he
                 answers
                 ,
                 1.
                 
                 
                   That
                   it
                   is
                   possible
                   such
                   a
                   sign
                   or
                   external
                   act
                   may
                   be
                   instituted
                   by
                   men
                   ,
                   as
                   may
                   signifie
                   only
                   that
                   worship
                   which
                   is
                   proper
                   to
                   God.
                
                 2.
                 
                 
                   That
                   Sacrifice
                   is
                   not
                   properly
                   an
                   act
                   of
                   adoration
                   ,
                   but
                   of
                   another
                   kind
                   distinct
                   from
                   it
                   .
                
                 3.
                 
                 
                   That
                   there
                   is
                   no
                   one
                   external
                   act
                   of
                   adoration
                   ,
                   which
                   is
                   proper
                   to
                   Latria
                   ,
                   or
                   the
                   worship
                   peculiar
                   to
                   God.
                   
                
              
               
                 
                 But
                 to
                 what
                 end
                 were
                 there
                 any
                 such
                 thing
                 as
                 
                   publique
                   Religious
                   Worship
                
                 among
                 men
                 ,
                 on
                 the
                 account
                 of
                 
                   Gods
                   peculiar
                   Soveraignty
                
                 over
                 us
                 ,
                 if
                 the
                 acts
                 of
                 that
                 worship
                 be
                 not
                 appropriated
                 to
                 himself
                 ?
                 For
                 there
                 is
                 no
                 necessity
                 of
                 
                   publique
                   worship
                
                 for
                 the
                 acts
                 of
                 the
                 mind
                 ,
                 which
                 are
                 performed
                 out
                 of
                 the
                 view
                 of
                 others
                 .
                 What
                 is
                 publique
                 must
                 be
                 external
                 ;
                 and
                 if
                 there
                 be
                 any
                 necessity
                 that
                 God
                 be
                 publickly
                 owned
                 and
                 worshipped
                 by
                 us
                 ,
                 as
                 
                   our
                   only
                   Lord
                   and
                   Almighty
                   Maker
                   of
                   Heaven
                   and
                   Earth
                
                 ;
                 the
                 very
                 same
                 natural
                 reason
                 which
                 directs
                 
                 to
                 this
                 ,
                 doth
                 likewise
                 shew
                 ,
                 that
                 what
                 is
                 intended
                 for
                 his
                 publique
                 worship
                 ,
                 ought
                 to
                 be
                 communicated
                 to
                 none
                 else
                 besides
                 him
                 .
                 Neither
                 is
                 it
                 enough
                 ,
                 
                   that
                   he
                   have
                   the
                   first
                   and
                   chief
                   place
                   in
                   worship
                   ,
                
                 which
                 only
                 implies
                 a
                 superiority
                 of
                 
                   order
                   and
                   degree
                
                 ;
                 but
                 since
                 he
                 is
                 acknowledged
                 to
                 be
                 infinitely
                 above
                 all
                 creatures
                 ,
                 and
                 to
                 be
                 the
                 
                   sole
                   Creator
                   and
                   Governour
                   of
                   the
                   world
                   ,
                
                 the
                 acts
                 of
                 worship
                 to
                 him
                 as
                 such
                 ,
                 ought
                 to
                 be
                 peculiar
                 ,
                 and
                 appropriated
                 wholly
                 to
                 himself
                 :
                 For
                 if
                 other
                 Beings
                 come
                 to
                 have
                 a
                 share
                 ,
                 although
                 secondarily
                 ,
                 with
                 him
                 in
                 the
                 acts
                 of
                 his
                 worship
                 ,
                 they
                 ought
                 to
                 have
                 a
                 share
                 with
                 him
                 in
                 the
                 proper
                 reason
                 of
                 that
                 worship
                 ,
                 
                   i.
                   e.
                
                 in
                 the
                 Creation
                 and
                 Government
                 of
                 the
                 world
                 .
                 But
                 if
                 Creation
                 and
                 Providence
                 be
                 the
                 Foundations
                 of
                 
                   divine
                   worship
                
                 ,
                 and
                 those
                 do
                 suppose
                 infinite
                 and
                 
                   incommunicable
                   perfections
                
                 ,
                 on
                 what
                 pretence
                 of
                 reason
                 can
                 beings
                 infinitely
                 distant
                 from
                 God
                 ,
                 come
                 to
                 have
                 a
                 share
                 in
                 the
                 Acts
                 of
                 
                   Religious
                   worship
                
                 ,
                 which
                 were
                 purposely
                 designed
                 for
                 the
                 acknowledgement
                 of
                 such
                 a
                 Being
                 ,
                 whom
                 the
                 most
                 
                   excellent
                   creatures
                
                 are
                 bound
                 to
                 adore
                 as
                 well
                 as
                 we
                 ?
                 Is
                 not
                 this
                 joyning
                 subjects
                 together
                 with
                 their
                 Soveraign
                 in
                 the
                 highest
                 expressions
                 of
                 our
                 duty
                 to
                 him
                 ?
                 What
                 Prince
                 in
                 the
                 world
                 would
                 bear
                 such
                 an
                 affront
                 
                 from
                 an
                 Embassadour
                 of
                 a
                 
                   Foreign
                   Prince
                
                 ,
                 as
                 that
                 in
                 a
                 publique
                 Audience
                 ,
                 when
                 he
                 is
                 introduced
                 on
                 purpose
                 to
                 express
                 the
                 Honour
                 that
                 is
                 to
                 be
                 given
                 to
                 the
                 Person
                 of
                 the
                 King
                 ,
                 he
                 should
                 use
                 all
                 the
                 same
                 expressions
                 of
                 it
                 ,
                 to
                 his
                 servants
                 and
                 subjects
                 who
                 stand
                 about
                 him
                 ,
                 that
                 he
                 doth
                 to
                 himself
                 ?
                 Would
                 this
                 be
                 a
                 just
                 excuse
                 ,
                 
                   that
                   these
                   were
                   done
                   to
                   him
                   in
                   the
                   first
                   place
                   ,
                   and
                   only
                   secondarily
                   to
                   his
                   servants
                   ?
                
                 And
                 if
                 this
                 would
                 not
                 be
                 born
                 by
                 one
                 Prince
                 from
                 the
                 subject
                 of
                 another
                 ,
                 how
                 much
                 less
                 from
                 his
                 own
                 ?
                 And
                 if
                 Princes
                 will
                 not
                 bear
                 this
                 from
                 their
                 subjects
                 ,
                 who
                 are
                 of
                 the
                 same
                 nature
                 with
                 themselves
                 ;
                 how
                 can
                 men
                 be
                 so
                 vain
                 to
                 imagine
                 the
                 great
                 God
                 will
                 bear
                 it
                 from
                 his
                 creatures
                 ,
                 to
                 have
                 no
                 publique
                 Religious
                 act
                 of
                 worship
                 given
                 to
                 himself
                 ,
                 but
                 what
                 is
                 given
                 to
                 those
                 who
                 are
                 confessed
                 to
                 be
                 infinitely
                 distant
                 from
                 him
                 ?
                 It
                 is
                 not
                 the
                 supposition
                 of
                 excellency
                 in
                 them
                 will
                 ever
                 justifie
                 this
                 :
                 For
                 let
                 their
                 excellency
                 be
                 never
                 so
                 great
                 ,
                 it
                 is
                 still
                 but
                 a
                 
                   created
                   excellency
                
                 :
                 And
                 their
                 excellency
                 can
                 never
                 make
                 them
                 so
                 much
                 
                   above
                   us
                
                 ,
                 as
                 their
                 being
                 created
                 makes
                 them
                 inferiour
                 to
                 God
                 :
                 and
                 in
                 acts
                 of
                 
                   Religious
                   worship
                
                 ,
                 we
                 ought
                 not
                 so
                 much
                 to
                 consider
                 our
                 distance
                 from
                 them
                 ,
                 as
                 their
                 distance
                 from
                 God.
                 Let
                 them
                 be
                 never
                 so
                 much
                 
                 
                   above
                   us
                
                 ,
                 they
                 are
                 creatures
                 still
                 ,
                 and
                 that
                 sets
                 them
                 at
                 an
                 
                   infinite
                   distance
                
                 from
                 him
                 ,
                 whereas
                 all
                 their
                 excellencies
                 can
                 make
                 them
                 but
                 
                   finitely
                   distant
                
                 from
                 us
                 .
                 Let
                 them
                 be
                 never
                 so
                 excellent
                 ,
                 they
                 still
                 worship
                 the
                 same
                 God
                 that
                 we
                 do
                 ,
                 and
                 with
                 the
                 most
                 profound
                 adoration
                 of
                 Him
                 ;
                 and
                 if
                 their
                 excellency
                 be
                 consistent
                 with
                 their
                 worship
                 of
                 a
                 Being
                 infinitely
                 above
                 them
                 ,
                 it
                 is
                 not
                 sufficient
                 to
                 make
                 them
                 an
                 object
                 of
                 adoration
                 to
                 us
                 .
                 We
                 are
                 willing
                 to
                 give
                 them
                 the
                 utmost
                 ,
                 their
                 excellency
                 requires
                 from
                 us
                 (
                 provided
                 ,
                 we
                 be
                 well
                 assured
                 of
                 it
                 )
                 and
                 that
                 is
                 ,
                 a
                 mighty
                 esteem
                 of
                 them
                 ,
                 and
                 a
                 readiness
                 to
                 express
                 our
                 honour
                 in
                 celebrating
                 their
                 praises
                 ,
                 and
                 commending
                 them
                 as
                 Heroick
                 patterns
                 of
                 goodness
                 ,
                 and
                 (
                 supposing
                 them
                 actually
                 present
                 with
                 us
                 )
                 the
                 expressing
                 our
                 esteem
                 in
                 the
                 highest
                 tokens
                 of
                 respect
                 that
                 are
                 used
                 among
                 men
                 :
                 Thus
                 far
                 we
                 go
                 ;
                 and
                 if
                 those
                 beings
                 are
                 such
                 ,
                 as
                 we
                 suppose
                 them
                 ,
                 they
                 would
                 not
                 have
                 us
                 to
                 go
                 farther
                 ;
                 but
                 (
                 as
                 the
                 Angel
                 said
                 to
                 St.
                 Iohn
                 )
                 they
                 would
                 bid
                 us
                 ,
                 
                   Worship
                   God.
                
                 But
                 we
                 dare
                 not
                 use
                 the
                 same
                 solemn
                 Acts
                 of
                 
                   Religious
                   worship
                
                 in
                 places
                 and
                 at
                 times
                 set
                 apart
                 for
                 the
                 service
                 of
                 the
                 
                   Great
                   God
                
                 ,
                 to
                 any
                 of
                 his
                 Creatures
                 how
                 excellent
                 soever
                 they
                 be
                 :
                 for
                 this
                 is
                 an
                 encroachment
                 upon
                 the
                 
                   Divine
                   
                   Majesty
                
                 ,
                 and
                 as
                 Cajetan
                 expresses
                 it
                 ,
                 
                   A
                   taking
                   away
                   from
                   him
                   ,
                   as
                   much
                   as
                   in
                   us
                   lies
                   ,
                   that
                   peculiar
                   excellency
                   whereby
                   he
                   is
                   God
                   over
                   all
                   ,
                   Blessed
                   for
                   evermore
                   .
                
                 We
                 dare
                 not
                 apply
                 those
                 things
                 to
                 the
                 worship
                 of
                 his
                 creatures
                 ,
                 which
                 God
                 hath
                 ever
                 appropriated
                 to
                 His
                 own
                 worship
                 as
                 the
                 proper
                 acts
                 of
                 it
                 ;
                 such
                 as
                 
                   Sacrifice
                   ,
                   Incense
                
                 ,
                 &c.
                 we
                 dare
                 not
                 give
                 that
                 honour
                 to
                 his
                 servants
                 ,
                 which
                 God
                 hath
                 forbidden
                 to
                 be
                 given
                 to
                 any
                 creature
                 ,
                 such
                 as
                 incurvation
                 to
                 
                   Images
                   ,
                   Invocation
                   of
                   Persons
                
                 ,
                 &c.
                 we
                 dare
                 not
                 express
                 our
                 adoration
                 of
                 any
                 created
                 being
                 in
                 such
                 a
                 way
                 as
                 doth
                 suppose
                 those
                 perfections
                 which
                 can
                 be
                 only
                 in
                 an
                 uncreated
                 being
                 ,
                 as
                 
                   knowing
                   the
                   desires
                   of
                   our
                   hearts
                   ,
                   help
                   in
                   trouble
                   ,
                   pardon
                   of
                   sin
                   ,
                   strength
                   in
                   Grace
                   ,
                
                 and
                 
                   receiving
                   to
                   Glory
                
                 ;
                 we
                 dare
                 not
                 make
                 the
                 outward
                 acts
                 of
                 
                   Religious
                   worship
                
                 common
                 to
                 God
                 and
                 his
                 creatures
                 ,
                 for
                 that
                 would
                 be
                 repugnant
                 to
                 the
                 nature
                 and
                 design
                 of
                 
                   Religious
                   worship
                
                 ,
                 which
                 was
                 intended
                 for
                 a
                 publique
                 manifestation
                 of
                 the
                 peculiar
                 service
                 we
                 owe
                 to
                 the
                 Creator
                 and
                 Governour
                 of
                 the
                 World.
                 
              
               
                 And
                 herein
                 those
                 of
                 the
                 Church
                 of
                 Rome
                 fall
                 short
                 of
                 the
                 Heathens
                 themselves
                 ,
                 who
                 had
                 so
                 great
                 an
                 apprehension
                 of
                 the
                 necessity
                 
                 of
                 some
                 
                   appropriate
                   acts
                
                 of
                 
                   divine
                   worship
                
                 ,
                 that
                 some
                 of
                 them
                 have
                 chosen
                 to
                 die
                 ,
                 rather
                 than
                 to
                 give
                 them
                 to
                 what
                 they
                 did
                 not
                 believe
                 to
                 be
                 God.
                 We
                 have
                 a
                 remarkable
                 story
                 to
                 this
                 purpose
                 in
                 Arrian
                 and
                 Curtius
                 concerning
                 
                   Callisthenes
                   .
                   Alexander
                
                 arriving
                 at
                 that
                 degree
                 of
                 vanity
                 ,
                 
                 as
                 to
                 desire
                 to
                 have
                 
                   divine
                   worship
                
                 given
                 him
                 ,
                 and
                 the
                 matter
                 being
                 started
                 out
                 of
                 design
                 among
                 the
                 Courtiers
                 ,
                 either
                 by
                 Anaxarchus
                 ,
                 as
                 Arrian
                 ,
                 or
                 Cleo
                 the
                 Sicilian
                 ,
                 as
                 Curtius
                 saith
                 ;
                 and
                 the
                 way
                 of
                 doing
                 it
                 proposed
                 ,
                 
                   viz.
                   by
                   incense
                   ,
                   and
                   prostration
                   ;
                   Callisthenes
                
                 vehemently
                 opposed
                 it
                 ,
                 
                   as
                   that
                   which
                   would
                   confound
                   the
                   difference
                   of
                   humane
                   and
                   divine
                   worship
                   ,
                   which
                   had
                   been
                   preserved
                   inviolable
                   among
                   them
                   .
                   The
                   worship
                   of
                   the
                   Gods
                   had
                   been
                   kept
                   up
                   in
                   Temples
                   ,
                   with
                   Altars
                   ,
                   and
                   Images
                   ,
                   and
                   Sacrifices
                   ,
                   and
                   Hymns
                   ,
                   and
                   Prostrations
                   ,
                   and
                   such
                   like
                   ;
                   but
                   it
                   is
                   by
                   no
                   means
                   fitting
                   ,
                
                 saith
                 he
                 ,
                 
                   for
                   us
                   to
                   confound
                   these
                   things
                   ,
                   either
                   by
                   lifting
                   up
                   men
                   to
                   the
                   honours
                   of
                   the
                   gods
                   ,
                   or
                   depressing
                   the
                   gods
                   to
                   the
                   honours
                   of
                   men
                   .
                   For
                   ,
                   neither
                   would
                
                 Alexander
                 
                   suffer
                   any
                   man
                   to
                   usurp
                   his
                   Royal
                   dignity
                   by
                   the
                   votes
                   of
                   men
                   ;
                   how
                   much
                   more
                   justly
                   may
                   the
                   gods
                   disdain
                   for
                   any
                   man
                   to
                   take
                   their
                   honours
                   to
                   himself
                   ?
                
                 Which
                 freedom
                 
                 of
                 speech
                 cost
                 Callisthenes
                 his
                 life
                 ,
                 a
                 little
                 after
                 .
                 And
                 it
                 appears
                 by
                 Plutarch
                 ,
                 
                 
                   That
                   the
                   Greeks
                   thought
                   it
                   a
                   mean
                   and
                   base
                   thing
                   for
                   any
                   of
                   them
                   ,
                   when
                   sent
                   on
                   an
                   Embassy
                   to
                   the
                   Kings
                   of
                
                 Persia
                 ,
                 
                   to
                   prostrate
                   themselves
                   before
                   them
                   ,
                   because
                   this
                   was
                   only
                   allowed
                   among
                   them
                   in
                   divine
                   adoration
                   ;
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 when
                 Pelopidas
                 and
                 Ismenias
                 
                   were
                   sent
                   to
                
                 Artaxerxes
                 ,
                 Pelopidas
                 
                   did
                   nothing
                   unworthy
                   ,
                   but
                
                 Ismenias
                 
                   let
                   fall
                   his
                   Ring
                   to
                   the
                   ground
                   ,
                   and
                   stooping
                   for
                   that
                   ,
                   was
                   thought
                   to
                   make
                   his
                   adoration
                
                 ;
                 which
                 was
                 altogether
                 as
                 good
                 a
                 shift
                 as
                 the
                 Iesuits
                 advising
                 the
                 Crucifix
                 to
                 be
                 held
                 in
                 the
                 Mandarins
                 hands
                 while
                 they
                 made
                 their
                 adorations
                 in
                 the
                 
                   Heathen
                   Temples
                
                 in
                 China
                 .
                 
                 Conon
                 
                   refused
                   to
                   make
                   his
                   adoration
                   ,
                   as
                   a
                   disgrace
                   to
                   his
                   City
                
                 ;
                 and
                 Isocrates
                 accuseth
                 the
                 Persians
                 for
                 doing
                 it
                 ,
                 
                 
                   because
                   herein
                   they
                   shewed
                   ,
                   that
                   they
                   despised
                   the
                   gods
                   rather
                   than
                   men
                   ,
                   by
                   prostituting
                   their
                   honours
                   to
                   their
                   Princes
                   .
                   Herodotus
                
                 mentions
                 Sperchies
                 and
                 Bulis
                 ,
                 
                 
                   who
                   could
                   not
                   with
                   the
                   greatest
                   violence
                   be
                   brought
                   to
                   give
                   adoration
                   to
                
                 Xerxes
                 ,
                 
                   because
                   it
                   was
                   against
                   the
                   Law
                   of
                   their
                   Country
                   to
                   give
                   divine
                   honour
                   to
                   men
                   .
                   Valerius
                   Maximus
                
                 saith
                 ,
                 
                 the
                 Athenians
                 put
                 Timagoras
                 
                   to
                   death
                   for
                   doing
                   it
                
                 ;
                 so
                 strong
                 an
                 apprehension
                 had
                 
                 possessed
                 them
                 ,
                 that
                 the
                 manner
                 of
                 worship
                 which
                 they
                 used
                 to
                 their
                 gods
                 ,
                 should
                 be
                 preserved
                 sacred
                 and
                 inviolable
                 .
                 And
                 yet
                 Artabanus
                 in
                 Plutarch
                 ,
                 when
                 he
                 was
                 perswading
                 Themistocles
                 to
                 do
                 it
                 ,
                 
                 made
                 use
                 of
                 the
                 very
                 argument
                 of
                 a
                 
                   relative
                   Latria
                
                 ,
                 viz.
                 
                   that
                   he
                   was
                   to
                   do
                   it
                   to
                   the
                   King
                   as
                   the
                   Image
                   of
                   God
                   that
                   preserves
                   all
                   things
                
                 ;
                 which
                 according
                 to
                 
                   T.
                   G.
                
                 and
                 his
                 Brethren
                 was
                 a
                 sufficient
                 salvo
                 for
                 it
                 .
                 
                 For
                 why
                 may
                 not
                 a
                 Prince
                 have
                 this
                 
                   relative
                   Latria
                
                 given
                 him
                 ,
                 with
                 far
                 better
                 reason
                 than
                 a
                 
                   senseless
                   Image
                
                 ,
                 in
                 as
                 much
                 as
                 he
                 represents
                 God
                 with
                 much
                 more
                 Authority
                 and
                 Majesty
                 than
                 any
                 Image
                 can
                 do
                 ?
                 I
                 confess
                 Cajetan
                 hath
                 in
                 some
                 measure
                 proposed
                 this
                 objection
                 ,
                 
                 but
                 he
                 only
                 puts
                 it
                 
                   as
                   to
                   man
                   in
                   general
                   as
                   made
                   after
                   the
                   Image
                   of
                   God
                   ,
                
                 viz.
                 
                   Why
                   God
                   may
                   not
                   be
                   worshipped
                   in
                   that
                   Image
                   as
                   well
                   as
                   in
                   an
                   inanimate
                   one
                   ?
                
                 And
                 the
                 answer
                 he
                 gives
                 ,
                 shews
                 how
                 much
                 he
                 was
                 troubled
                 with
                 it
                 ;
                 for
                 he
                 distinguishes
                 of
                 a
                 
                   twofold
                   Image
                
                 ,
                 viz.
                 
                   one
                   that
                   is
                   capable
                   of
                   no
                   honour
                   for
                   it self
                   ;
                   and
                   another
                   that
                   is
                   ,
                
                 viz.
                 
                   a
                   rational
                   Image
                   such
                   as
                   man
                   is
                   ;
                   now
                   ,
                
                 saith
                 he
                 ,
                 
                   we
                   may
                   give
                   a
                   relative
                   Latria
                   ,
                   where
                   the
                   Image
                   is
                   not
                   capable
                   of
                   honour
                   for
                   it self
                   ;
                   but
                   not
                   where
                   it
                   is
                   .
                
                 For
                 what
                 reason
                 ,
                 I
                 beseech
                 him
                 ?
                 I
                 had
                 thought
                 ,
                 the
                 more
                 lively
                 the
                 
                 representation
                 had
                 been
                 ;
                 and
                 the
                 more
                 excellent
                 the
                 Image
                 ,
                 it
                 had
                 been
                 the
                 greater
                 Motive
                 to
                 worship
                 what
                 was
                 represented
                 by
                 it
                 .
                 Otherwise
                 the
                 more
                 deformed
                 and
                 unlike
                 the
                 Image
                 is
                 ,
                 the
                 fitter
                 it
                 were
                 for
                 worship
                 ;
                 and
                 I
                 should
                 think
                 there
                 were
                 no
                 comparison
                 between
                 the
                 representation
                 of
                 God
                 ,
                 in
                 the
                 perfections
                 of
                 mens
                 minds
                 ,
                 and
                 their
                 dominion
                 over
                 the
                 inferiour
                 creatures
                 ,
                 and
                 that
                 which
                 is
                 made
                 of
                 dull
                 and
                 senseless
                 matter
                 :
                 and
                 among
                 men
                 no
                 Image
                 so
                 fit
                 to
                 represent
                 God
                 ,
                 as
                 that
                 of
                 a
                 
                   mighty
                   Prince
                
                 sitting
                 upon
                 his
                 Throne
                 of
                 Majesty
                 ,
                 which
                 strikes
                 more
                 awe
                 and
                 terrour
                 into
                 mens
                 minds
                 ,
                 than
                 the
                 picture
                 of
                 an
                 
                   old
                   man
                   upon
                   a
                   Church
                   wall
                
                 :
                 and
                 notwithstanding
                 what
                 
                   T.
                   G.
                
                 hath
                 admirably
                 said
                 on
                 behalf
                 of
                 pictures
                 (
                 which
                 I
                 shall
                 consider
                 in
                 its
                 due
                 place
                 )
                 I
                 am
                 still
                 apt
                 to
                 think
                 ,
                 
                 that
                 the
                 nearer
                 any
                 being
                 approaches
                 to
                 God
                 in
                 Majesty
                 and
                 Wisdom
                 ,
                 it
                 doth
                 give
                 more
                 lively
                 and
                 powerful
                 representation
                 of
                 him
                 ,
                 as
                 an
                 object
                 of
                 worship
                 ;
                 why
                 then
                 may
                 not
                 we
                 worship
                 God
                 in
                 the
                 Person
                 of
                 a
                 great
                 Prince
                 ,
                 better
                 than
                 in
                 a
                 curious
                 Image
                 or
                 Picture
                 ?
                 All
                 the
                 sense
                 that
                 I
                 can
                 find
                 by
                 way
                 of
                 answer
                 in
                 Cajetan
                 is
                 this
                 ,
                 
                   That
                   we
                   ought
                   not
                   to
                   worship
                   God
                   in
                   a
                   man
                   although
                   he
                   be
                   the
                   Image
                   of
                   God
                   ,
                   to
                   avoid
                   the
                   danger
                   of
                   giving
                   divine
                   worship
                   to
                   a
                   Creature
                   :
                
                 
                 very
                 well
                 !
                 but
                 is
                 it
                 not
                 a
                 greater
                 fault
                 to
                 give
                 
                   divine
                   worship
                
                 to
                 
                   mans
                   creature
                
                 than
                 to
                 Gods
                 ?
                 for
                 a
                 picture
                 at
                 the
                 best
                 is
                 but
                 
                   the
                   work
                   of
                   mens
                   hands
                
                 .
                 But
                 he
                 cannot
                 deny
                 ,
                 
                   that
                   in
                   such
                   a
                   case
                
                 the
                 Latria
                 passes
                 
                   to
                   God
                   ,
                   through
                   such
                   an
                   Image
                   as
                   a
                   man
                   or
                   a
                   Prince
                   is
                   ;
                   but
                   because
                   of
                   the
                   danger
                   men
                   are
                   in
                   of
                   giving
                   divine
                   worship
                   to
                   creatures
                   ,
                   they
                   ought
                   to
                   abstain
                   from
                   it
                   .
                
                 Very
                 good
                 !
                 but
                 is
                 there
                 not
                 as
                 much
                 danger
                 of
                 mens
                 worshipping
                 Stocks
                 ,
                 and
                 Stones
                 ,
                 and
                 Images
                 ,
                 as
                 there
                 is
                 in
                 worshipping
                 Princes
                 or
                 mankind
                 ?
                 And
                 if
                 a
                 
                   relative
                   Latria
                
                 will
                 not
                 justifie
                 the
                 one
                 ,
                 much
                 less
                 certainly
                 can
                 it
                 do
                 the
                 other
                 .
                 But
                 of
                 this
                 hereafter
                 .
                 The
                 thing
                 I
                 observe
                 now
                 is
                 ,
                 how
                 careful
                 even
                 the
                 Heathens
                 have
                 been
                 ,
                 notwithstanding
                 they
                 heard
                 of
                 the
                 same
                 pleas
                 that
                 are
                 used
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 to
                 preserve
                 the
                 customs
                 of
                 
                   external
                   adoration
                   peculiar
                
                 to
                 their
                 Gods.
                 
              
               
                 2.
                 
                 I
                 come
                 now
                 to
                 shew
                 ,
                 
                   That
                   God
                   by
                   his
                   Law
                   hath
                   appropriated
                   some
                   external
                   acts
                   of
                   worship
                   to
                   himself
                   ,
                
                 
                 
                   so
                   as
                   to
                   make
                   it
                   unlawful
                   to
                   use
                   them
                   to
                   any
                   other
                   besides
                   him
                   .
                   Maimonides
                
                 saith
                 ,
                 
                   That
                   to
                   make
                   a
                   man
                   guilty
                   of
                   Idolatry
                   by
                   the
                   Law
                   of
                
                 Moses
                 ,
                 
                 
                   it
                   was
                   necessary
                   that
                   he
                   were
                   convicted
                   
                   of
                   one
                   of
                   these
                   two
                   things
                   .
                
                 1.
                 
                 
                   Either
                   that
                   he
                   did
                   use
                   the
                   acts
                   of
                   worship
                   proper
                   to
                   the
                   Idol
                   ,
                   therefore
                   the
                   Sanhedrin
                   were
                   to
                   enquire
                   not
                   only
                   whom
                   men
                   worshipped
                   ,
                   but
                   in
                   what
                   manner
                   .
                   Or
                   ,
                
                 2.
                 
                 
                   That
                   he
                   made
                   use
                   of
                   any
                   of
                   those
                   acts
                   of
                   worship
                   to
                   an
                   Idol
                   ,
                   which
                   God
                   hath
                   appropriated
                   to
                   himself
                   ,
                
                 for
                 which
                 he
                 instanceth
                 in
                 
                   Incurvation
                   ,
                   Sacrifice
                   ,
                   Incense
                
                 ,
                 and
                 Oblations
                 :
                 and
                 adds
                 ,
                 
                   That
                   whatever
                   worship
                   was
                   made
                   proper
                   to
                   God
                   by
                   their
                   Law
                   ,
                   the
                   using
                   of
                   that
                   to
                   an
                   Idol
                   ,
                   although
                   it
                   were
                   not
                   the
                   proper
                   worship
                   of
                   that
                   Idol
                   ,
                   made
                   a
                   man
                   guilty
                   of
                   Idolatry
                   .
                
                 Here
                 are
                 two
                 things
                 farther
                 to
                 be
                 enquired
                 into
                 .
                 1.
                 
                 
                   What
                   those
                   acts
                   are
                   which
                   God
                   did
                   appropriate
                   to
                   himself
                   ?
                
                 2.
                 
                 
                   How
                   far
                   Gods
                   appropriating
                   them
                   to
                   himself
                   doth
                   now
                   concern
                   us
                   ?
                
                 i.
                 e.
                 whether
                 the
                 Church
                 hath
                 any
                 liberty
                 to
                 alter
                 the
                 nature
                 of
                 those
                 acts
                 ,
                 so
                 as
                 to
                 make
                 any
                 to
                 be
                 common
                 to
                 God
                 and
                 his
                 creatures
                 ,
                 which
                 were
                 then
                 peculiar
                 to
                 God
                 ?
              
               
                 1.
                 
                 
                   What
                   those
                   acts
                   are
                   which
                   God
                   did
                   appropriate
                   to
                   himself
                   ?
                
                 i.
                 e.
                 which
                 he
                 commanded
                 to
                 be
                 used
                 to
                 himself
                 ,
                 and
                 did
                 forbid
                 to
                 be
                 used
                 to
                 any
                 other
                 ?
              
               
                 1.
                 
                 And
                 of
                 these
                 ,
                 the
                 most
                 indisputable
                 between
                 us
                 and
                 our
                 Adversaries
                 is
                 Sacrifice
                 .
                 For
                 they
                 confess
                 in
                 words
                 ,
                 that
                 
                   Sacrifice
                   is
                   
                   so
                   peculiar
                   to
                   God
                   that
                   it
                   ought
                   not
                   to
                   be
                   offered
                   to
                   any
                   else
                
                 ;
                 because
                 the
                 words
                 of
                 Scripture
                 are
                 so
                 plain
                 to
                 this
                 purpose
                 .
                 
                 
                   He
                   that
                   sacrificeth
                   to
                   any
                   God
                   save
                   unto
                   the
                   Lord
                   only
                   ,
                   shall
                   surely
                   be
                   put
                   to
                   death
                
                 :
                 which
                 words
                 are
                 cited
                 by
                 Aquinas
                 to
                 this
                 purpose
                 ;
                 
                 and
                 my
                 Adversary
                 
                   T.
                   G.
                
                 doth
                 confess
                 ,
                 
                 
                   that
                   the
                   offering
                   of
                   sacrifice
                   not
                   only
                   by
                   the
                   custom
                   of
                   the
                   Church
                   but
                   of
                   all
                   mankind
                   ,
                   as
                
                 St.
                 Austin
                 
                   teacheth
                   ,
                   is
                   appropriated
                   to
                   signifie
                   the
                   absolute
                   worship
                   due
                   only
                   to
                   God.
                
                 It
                 seems
                 so
                 much
                 the
                 more
                 strange
                 to
                 me
                 ,
                 that
                 after
                 this
                 he
                 should
                 contend
                 ,
                 
                   that
                   Saints
                   may
                   have
                   a
                   share
                   in
                   the
                   honour
                   of
                   sacrifices
                   ,
                
                 but
                 he
                 pretends
                 ,
                 
                   that
                   all
                   that
                   their
                   Church
                   means
                   by
                   it
                   ,
                   is
                   no
                   more
                   than
                   giving
                   God
                   thanks
                   by
                   a
                   sacrifice
                   offered
                   to
                   him
                   for
                   the
                   vertues
                   and
                   prerogatives
                   (
                   for
                   instance
                   )
                   he
                   bestowed
                   on
                   the
                   Blessed
                   Virgin
                   ,
                
                 
                 
                   although
                   the
                   sacrifice
                   be
                   offered
                   to
                   God
                   and
                   not
                   to
                   her
                   .
                
                 What
                 the
                 sense
                 of
                 their
                 Church
                 is
                 ,
                 will
                 be
                 best
                 understood
                 by
                 the
                 practice
                 of
                 it
                 .
                 In
                 the
                 Missal
                 of
                 
                   Sarum
                   ,
                   A.
                   D.
                
                 1554.
                 and
                 in
                 the
                 Portiforium
                 of
                 Sarum
                 ,
                 1556.
                 and
                 in
                 an
                 old
                 
                   Sarisbury
                   Missal
                   ,
                   A.
                   D.
                
                 1494.
                 
                 I
                 find
                 this
                 prayer
                 to
                 be
                 used
                 by
                 the
                 Priest
                 ,
                 when
                 he
                 offers
                 the
                 Sacrifice
                 ,
                 as
                 the
                 express
                 words
                 of
                 the
                 Rubrick
                 are
                 ,
                 
                 
                   Suscipe
                   sancta
                   Trinitas
                   hanc
                   oblationem
                   quam
                   ego
                   indignus
                   peccator
                   offero
                   in
                   honore
                   tuo
                   ,
                   B.
                   Mariae
                   &
                   omnium
                   sanctorum
                   pro
                   peccatis
                   &
                   offensionibus
                   meis
                   ,
                   &
                   pro
                   salute
                   vivorum
                   &
                   requie
                   omnium
                   fidelium
                   defunctorum
                   .
                   In
                   nomine
                   Patris
                   &
                   Filii
                   &
                   spiritus
                   sancti
                   acceptum
                   sit
                   omnipotenti
                   Deo
                   hoc
                   sacrificium
                   novum
                   .
                
              
               
                 In
                 the
                 old
                 and
                 
                   new
                   Roman
                   Missal
                
                 ,
                 and
                 the
                 Missal
                 of
                 Paris
                 ,
                 1520.
                 and
                 the
                 Missal
                 of
                 Lyons
                 ,
                 it
                 is
                 thus
                 ,
                 
                   Suscipe
                   sancta
                   Trinitas
                   hanc
                   oblationem
                   quam
                   tibi
                   offerimus
                   ob
                   memoriam
                   passionis
                   ,
                   resurrectionis
                   ,
                   &
                   ascensionis
                   Iesu
                   Christi
                   Domini
                   nostri
                   ;
                   &
                   in
                   honore
                   B.
                   Mariae
                   semper
                   Virginis
                   ,
                   &
                   B.
                   Iohannis
                   Baptistae
                   ,
                   &
                   sanctorum
                   Apostolorum
                   ,
                   Pauli
                   ,
                   &
                   istorum
                   &
                   omnium
                   sanctorum
                   ,
                   ut
                   illis
                   proficiat
                   ad
                   honorem
                   ,
                   nobis
                   autem
                   ad
                   salutem
                   ,
                   &
                   illi
                   pro
                   nobis
                   intercedere
                   dignentur
                   in
                   coelis
                   ,
                   quorum
                   memoriam
                   facimus
                   in
                   terris
                   ,
                   per
                   Christum
                   Dominum
                   nostrum
                   .
                
              
               
                 In
                 the
                 old
                 
                   Monastick
                   Missals
                
                 ,
                 mentioned
                 by
                 
                   Cardinal
                   Bona
                
                 ,
                 
                 the
                 Offertory
                 ran
                 in
                 this
                 Form
                 ,
                 
                   Suscipe
                   sancta
                   Trinitas
                   unus
                   Deus
                   ,
                   hanc
                   oblationem
                   quam
                   tibi
                   offerimus
                   in
                   memoriam
                   beatae
                   Passionis
                   ,
                   Resurrectionis
                   ,
                   
                   &
                   Ascensionis
                   Domini
                   nostri
                   Iesu
                   Christi
                   ,
                   &
                   in
                   honorem
                   B.
                   Mariae
                   semper
                   Virginis
                   ,
                   genitricis
                   ejusdem
                   Domini
                   nostri
                   ,
                   &
                   omnium
                   sanctorum
                   &
                   sanctarum
                   ,
                   Coelestium
                   virtutum
                   ,
                   &
                   vivificae
                   crucis
                   ,
                   ut
                   eam
                   acceptare
                   digneris
                   ,
                   pro
                   nobis
                   peccatoribus
                   ,
                   &
                   pro
                   animabus
                   omnium
                   Fidelium
                   defunctorum
                   .
                
              
               
                 In
                 the
                 
                   Ambrosian
                   Missal
                
                 ,
                 it
                 runs
                 thus
                 ,
                 
                   Et
                   suscipe
                   sancta
                   Trinitas
                   hanc
                   oblationem
                   quam
                   tibi
                   offerimus
                   pro
                   regimine
                   &
                   custodia
                   atque
                   unitate
                   catholicae
                   fidei
                   ,
                   &
                   pro
                   veneratione
                   quoque
                   B.
                   Dei
                   genitricis
                   Mariae
                   ,
                   omniumque
                   simul
                   sanctorum
                   tuorum
                   ;
                   &
                   pro
                   salute
                   &
                   incolumitate
                   famulorum
                   ,
                   famularumque
                   tuarum
                   ,
                   &c.
                   
                
              
               
                 In
                 the
                 old
                 Missal
                 of
                 Illyricus
                 ,
                 published
                 by
                 
                   Cardinal
                   Bona
                
                 ,
                 
                 the
                 form
                 in
                 other
                 things
                 agrees
                 with
                 the
                 
                   Roman
                   Missal
                
                 ,
                 only
                 after
                 
                   Iesu
                   Christi
                
                 ,
                 it
                 hath
                 ,
                 
                   &
                   in
                   honorem
                   sanctorum
                   tuorum
                   ,
                   qui
                   tibi
                   placuerunt
                   ab
                   initio
                   mundi
                   ,
                   &
                   eorum
                   quorum
                   hodie
                   Festivitas
                   celebratur
                   ,
                   &
                   quorum
                   hic
                   nomina
                   &
                   reliquiae
                   habentur
                   ,
                   ut
                   illis
                   proficiat
                   ad
                   honorem
                   ,
                   nobis
                   autem
                   ad
                   salutem
                   ,
                
                 &c
              
               
                 I
                 desire
                 to
                 know
                 of
                 
                   T.
                   G.
                   whether
                   this
                   be
                   no
                   more
                   than
                   giving
                   God
                   thanks
                   for
                   their
                   vertues
                   ,
                
                 when
                 a
                 
                   propitiatory
                   sacrifice
                
                 is
                 offered
                 up
                 to
                 God
                 for
                 
                   their
                   honour
                
                 ?
                 and
                 
                   that
                   their
                   honour
                   may
                   be
                   increased
                   
                   by
                   it
                   ,
                
                 and
                 at
                 the
                 same
                 time
                 to
                 pray
                 ,
                 
                   that
                   they
                   would
                   intercede
                   with
                   God
                   for
                   them
                   .
                
                 What
                 
                   is
                   joyning
                   creatures
                   together
                   with
                   God
                   in
                   the
                   honour
                   of
                   sacrifice
                   ,
                
                 if
                 this
                 be
                 not
                 ?
                 How
                 comes
                 a
                 
                   propitiatory
                   sacrifice
                   for
                   sin
                
                 ,
                 and
                 that
                 both
                 
                   for
                   the
                   quick
                   and
                   the
                   dead
                   ,
                
                 to
                 be
                 turned
                 into
                 a
                 sacrifice
                 of
                 thanksgiving
                 for
                 the
                 Graces
                 of
                 a
                 particular
                 Saint
                 ?
                 How
                 strangely
                 would
                 it
                 have
                 founded
                 among
                 the
                 Iews
                 ,
                 for
                 a
                 man
                 to
                 have
                 offered
                 a
                 sin-offering
                 to
                 give
                 
                   God
                   thanks
                
                 for
                 the
                 Faith
                 of
                 Abraham
                 ,
                 or
                 the
                 meekness
                 of
                 Moses
                 ,
                 or
                 the
                 wisdom
                 of
                 Solomon
                 ?
                 And
                 at
                 the
                 same
                 time
                 when
                 this
                 sacrifice
                 was
                 pretended
                 to
                 be
                 
                   offered
                   only
                   to
                   God
                
                 ,
                 to
                 pray
                 that
                 
                   they
                   would
                   intercede
                   with
                   God
                   for
                   him
                   .
                
                 Is
                 not
                 the
                 address
                 to
                 be
                 made
                 to
                 him
                 to
                 whom
                 the
                 sacrifice
                 is
                 offered
                 ?
                 And
                 yet
                 we
                 find
                 ,
                 that
                 this
                 is
                 not
                 only
                 practised
                 but
                 justified
                 and
                 defended
                 in
                 the
                 
                   Roman
                   Church
                
                 ;
                 for
                 Bellarmin
                 not
                 only
                 saith
                 ,
                 
                 
                   that
                   the
                   Mass
                   of
                   St.
                
                 Peter
                 
                   is
                   so
                   called
                   ,
                   because
                   it
                   is
                   offered
                   to
                   God
                   to
                   give
                   thanks
                   for
                   the
                   Glory
                   conferred
                   on
                   him
                   ,
                   but
                   because
                   he
                   is
                   at
                   the
                   same
                   time
                   called
                   upon
                   as
                   a
                   Patron
                   and
                   Advocate
                   with
                   God.
                
                 But
                 saith
                 
                   T.
                   G.
                   Honour
                   is
                   nothing
                   but
                   a
                   Testimony
                   or
                   Protestation
                   of
                   some
                   excellency
                   ;
                   and
                   whether
                   thanks
                   be
                   given
                   to
                   God
                   by
                   words
                   or
                   by
                   sacrifice
                   for
                   the
                   Gifts
                   and
                   Graces
                   he
                   hath
                   
                   bestowed
                   on
                   such
                   a
                   person
                   ,
                   it
                   is
                   an
                   evident
                   Protestation
                   of
                   such
                   excellency
                   in
                   that
                   person
                   ,
                   and
                   consequently
                   for
                   his
                   honour
                   ,
                   though
                   both
                   words
                   and
                   sacrifice
                   be
                   directed
                   to
                   God
                   and
                   not
                   to
                   him
                   .
                
                 Who
                 denies
                 ,
                 
                   that
                   it
                   is
                   for
                   the
                   honour
                   of
                   a
                   Person
                   to
                   praise
                   God
                   for
                   him
                   ?
                
                 but
                 the
                 Question
                 is
                 ,
                 if
                 sacrifice
                 be
                 appropriated
                 to
                 the
                 
                   sole
                   Honour
                   of
                   God
                
                 ,
                 how
                 the
                 Honour
                 of
                 Saints
                 comes
                 to
                 be
                 declared
                 by
                 it
                 ?
                 For
                 a
                 man
                 
                   whose
                   understanding
                   is
                   not
                   shrunk
                   up
                   as
                   Beggars
                   arms
                   use
                   to
                   be
                   ,
                
                 might
                 have
                 stretched
                 it
                 at
                 least
                 so
                 far
                 ,
                 as
                 to
                 have
                 considered
                 ,
                 that
                 sacrifice
                 being
                 an
                 
                   external
                   sign
                
                 ,
                 there
                 are
                 two
                 things
                 to
                 be
                 looked
                 at
                 in
                 it
                 .
                 1.
                 
                 The
                 signification
                 of
                 that
                 sign
                 .
                 2.
                 
                 The
                 term
                 to
                 which
                 it
                 is
                 directed
                 .
                 Now
                 the
                 main
                 thing
                 to
                 be
                 regarded
                 in
                 it
                 as
                 to
                 Honour
                 ,
                 is
                 not
                 the
                 direction
                 of
                 it
                 to
                 its
                 term
                 by
                 the
                 mind
                 ,
                 for
                 that
                 is
                 secret
                 ;
                 but
                 the
                 
                   external
                   signification
                
                 of
                 it
                 among
                 men
                 .
                 For
                 ,
                 saith
                 Aquinas
                 ,
                 
                 
                   the
                   reason
                   of
                   sacrifices
                   is
                   ,
                   that
                   men
                   by
                   some
                   sensible
                   external
                   Actings
                   should
                   make
                   a
                   Protestation
                   by
                   offering
                   them
                   to
                   God
                   ,
                   of
                   the
                   subjection
                   and
                   Honour
                   that
                   is
                   due
                   to
                   him
                   :
                
                 now
                 if
                 this
                 sign
                 may
                 be
                 made
                 use
                 of
                 to
                 signifie
                 any
                 other
                 thing
                 ,
                 it
                 is
                 not
                 a
                 peculiar
                 and
                 appropriate
                 sign
                 only
                 for
                 that
                 purpose
                 to
                 testifie
                 our
                 subjection
                 to
                 God.
                 And
                 to
                 return
                 the
                 kindness
                 of
                 his
                 
                 twitch
                 ,
                 by
                 an
                 example
                 far
                 more
                 pertinent
                 to
                 the
                 purpose
                 than
                 his
                 was
                 ;
                 how
                 strange
                 would
                 it
                 have
                 been
                 thought
                 among
                 the
                 Persians
                 ,
                 where
                 prostration
                 was
                 appropriated
                 to
                 their
                 King
                 as
                 a
                 sign
                 of
                 subjection
                 to
                 him
                 alone
                 ,
                 for
                 a
                 man
                 to
                 have
                 said
                 to
                 him
                 ,
                 
                   Sir
                   ,
                   I
                   fall
                   down
                   before
                   you
                   in
                   honour
                   of
                   the
                   Captain
                   of
                   your
                   Guards
                
                 ;
                 or
                 
                   of
                   such
                   and
                   such
                   a
                   Minister
                   of
                   State
                   :
                
                 would
                 the
                 King
                 have
                 taken
                 this
                 for
                 an
                 appropriate
                 act
                 of
                 Honour
                 to
                 himself
                 ?
                 So
                 that
                 though
                 he
                 
                   falls
                   down
                   only
                   to
                   the
                   King
                   ,
                
                 if
                 he
                 declares
                 he
                 intends
                 it
                 for
                 the
                 honour
                 of
                 another
                 ,
                 he
                 takes
                 away
                 by
                 his
                 words
                 ,
                 the
                 significancy
                 of
                 his
                 action
                 :
                 Thus
                 if
                 sacrifice
                 be
                 so
                 appropriate
                 to
                 the
                 honour
                 of
                 God
                 ,
                 that
                 it
                 cannot
                 signifie
                 any
                 thing
                 else
                 ;
                 then
                 it
                 is
                 nonsense
                 to
                 
                   sacrifice
                   to
                   God
                
                 for
                 the
                 Honour
                 of
                 another
                 ;
                 if
                 it
                 may
                 signifie
                 any
                 thing
                 else
                 ,
                 and
                 be
                 so
                 used
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 then
                 they
                 do
                 not
                 reserve
                 so
                 much
                 as
                 sacrifice
                 for
                 an
                 
                   appropriate
                   sign
                
                 of
                 the
                 
                   absolute
                   worship
                   of
                   God.
                
                 
              
               
                 
                 2.
                 
                 
                   Religious
                   adoration
                
                 is
                 
                   appropriated
                   to
                   God
                
                 in
                 Scripture
                 ;
                 for
                 so
                 the
                 command
                 runs
                 ,
                 as
                 it
                 is
                 explained
                 by
                 our
                 
                   Saviour
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   .
                
                 
                 They
                 who
                 would
                 make
                 
                   the
                   restrictive
                   particle
                   belong
                   
                   to
                   the
                   latter
                   clause
                   and
                   not
                   to
                   the
                   first
                   ,
                
                 do
                 not
                 attend
                 to
                 the
                 reason
                 of
                 our
                 Saviours
                 using
                 these
                 words
                 ,
                 
                 which
                 was
                 to
                 reject
                 the
                 Devils
                 temptation
                 about
                 adoration
                 ;
                 and
                 it
                 would
                 not
                 have
                 had
                 force
                 against
                 the
                 temptation
                 ,
                 if
                 men
                 were
                 more
                 at
                 liberty
                 as
                 to
                 worship
                 ,
                 than
                 they
                 are
                 as
                 to
                 service
                 .
                 And
                 it
                 is
                 observed
                 by
                 those
                 who
                 have
                 most
                 considered
                 the
                 importance
                 of
                 the
                 Hebrew
                 word
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 it
                 doth
                 not
                 signifie
                 an
                 act
                 of
                 the
                 mind
                 ,
                 but
                 of
                 the
                 body
                 ,
                 either
                 by
                 incurvation
                 or
                 prostration
                 .
                 Although
                 adoration
                 be
                 sometime
                 taken
                 for
                 all
                 the
                 
                   external
                   acts
                   of
                   Religious
                   worship
                
                 ,
                 as
                 Iohn
                 4.20
                 .
                 Acts
                 8.27
                 .
                 yet
                 the
                 general
                 signification
                 of
                 it
                 ,
                 is
                 that
                 act
                 of
                 
                   Religious
                   Worship
                
                 which
                 is
                 performed
                 by
                 the
                 motion
                 of
                 the
                 body
                 .
                 And
                 so
                 adoration
                 is
                 accounted
                 in
                 the
                 Schools
                 one
                 particular
                 part
                 of
                 
                   proper
                   Religious
                   worship
                   ;
                   Aquinas
                
                 ,
                 
                 puts
                 it
                 before
                 sacrifice
                 ,
                 and
                 makes
                 that
                 place
                 of
                 our
                 Saviour
                 the
                 foundation
                 of
                 it
                 ;
                 and
                 among
                 
                   external
                   signs
                
                 ,
                 he
                 makes
                 
                   this
                   the
                   greatest
                   ;
                   and
                   that
                   it
                   is
                   intended
                   not
                   barely
                   to
                   declare
                   our
                   inward
                   Reverence
                   ,
                   but
                   that
                   by
                   the
                   use
                   of
                   this
                   ,
                   our
                   inward
                   devotion
                   may
                   be
                   more
                   excited
                   ,
                   it
                   being
                   natural
                   for
                   us
                   to
                   proceed
                   from
                   sensible
                   to
                   intellectual
                   acts
                   .
                
                 And
                 it
                 is
                 observed
                 by
                 Ysambertus
                 ,
                 
                 a
                 late
                 Professor
                 of
                 Divinity
                 in
                 the
                 
                   Sorbon
                   ,
                   That
                   where
                   ever
                   
                   the
                   Scripture
                   speaks
                   of
                   adoration
                   ,
                   it
                   is
                   alwayes
                   expressed
                   by
                   some
                   external
                   sign
                   ,
                   as
                   a
                   note
                   of
                   subjection
                   in
                   him
                   that
                   adores
                   towards
                   him
                   that
                   is
                   adored
                
                 :
                 (
                 which
                 observation
                 if
                 understood
                 of
                 a
                 
                   corporeal
                   sign
                
                 ,
                 is
                 not
                 intended
                 for
                 Angels
                 ,
                 but
                 men
                 ,
                 for
                 adoration
                 is
                 in
                 Scripture
                 attributed
                 to
                 Angels
                 .
                 )
                 And
                 he
                 well
                 observes
                 ,
                 as
                 to
                 the
                 sense
                 of
                 
                   Aquinas
                   ,
                   That
                   he
                   must
                   make
                   the
                   external
                   sign
                   necessary
                   to
                   the
                   formal
                   act
                   of
                   adoration
                   ,
                   because
                   he
                   ranks
                   prayer
                   among
                   the
                   internal
                   acts
                   ,
                   which
                   he
                   could
                   do
                   upon
                   no
                   other
                   reason
                   ,
                   but
                   because
                   prayer
                   may
                   have
                   its
                   compleat
                   act
                   in
                   the
                   mind
                   ,
                   which
                   he
                   supposed
                   that
                   adoration
                   could
                   not
                
                 ;
                 and
                 withal
                 he
                 proves
                 (
                 contrary
                 to
                 the
                 opinion
                 of
                 
                   Suarez
                   )
                   That
                   the
                   internal
                   acts
                   of
                   vertue
                   ,
                   though
                   designed
                   by
                   the
                   mind
                   ,
                   as
                   a
                   token
                   of
                   submission
                   to
                   God
                   ,
                   cannot
                   be
                   the
                   proper
                   acts
                   of
                   adoration
                   ,
                   because
                   they
                   are
                   not
                   adequate
                   and
                   proportionable
                   signs
                   to
                   express
                   our
                   submission
                   to
                   God.
                
                 And
                 therefore
                 Damascen
                 defined
                 adoration
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   a
                   sign
                   of
                   subjection
                
                 ,
                 and
                 
                   Anastasius
                   Bishop
                
                 of
                 Antioch
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 an
                 
                   outward
                   expression
                   of
                   honour
                
                 ,
                 by
                 which
                 ,
                 saith
                 Vasquez
                 ,
                 he
                 doth
                 not
                 mean
                 any
                 
                   bare
                   honour
                
                 ,
                 but
                 that
                 which
                 implies
                 subjection
                 .
                 But
                 Damascen
                 yet
                 more
                 fully
                 saith
                 ,
                 it
                 
                   is
                   a
                   sign
                
                 ,
                 not
                 barely
                 of
                 honour
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 of
                 submission
                 and
                 humility
                 ,
                 not
                 as
                 it
                 is
                 taken
                 for
                 that
                 
                   particular
                   vertue
                
                 ,
                 whereby
                 an
                 inordinate
                 value
                 of
                 our selves
                 is
                 repressed
                 ,
                 but
                 as
                 it
                 implies
                 an
                 
                   acknowledgement
                   of
                   Gods
                   superiority
                
                 and
                 dominion
                 over
                 us
                 .
                 And
                 it
                 is
                 observable
                 that
                 St.
                 Augustine
                 ,
                 
                 where
                 he
                 speaks
                 of
                 those
                 things
                 which
                 are
                 most
                 peculiar
                 to
                 the
                 worship
                 of
                 God
                 ,
                 he
                 joyns
                 adoration
                 and
                 sacrifice
                 together
                 .
                 
                   Putaverunt
                   quidam
                   deferendum
                   Angelis
                   honorem
                   vel
                   adorando
                   vel
                   sacrificando
                   ,
                   qui
                   debetur
                   Deo
                   ;
                   &
                   eorum
                   sunt
                   admonitione
                   prohibiti
                   ,
                   jussique
                   sunt
                   haec
                   ei
                   deferre
                   cui
                   uni
                   fas
                   esse
                   noverunt
                
                 ;
                 whereby
                 we
                 see
                 he
                 makes
                 
                   external
                   adoration
                   as
                   peculiar
                   to
                   God
                   as
                   sacrifice
                
                 ;
                 and
                 
                   Ludovicus
                   Vives
                
                 there
                 saith
                 ,
                 
                   That
                   he
                   meant
                   by
                   the
                   Angel
                   that
                   refused
                   adoration
                   ,
                   the
                   Angel
                   that
                   forbad
                   St.
                
                 John
                 ,
                 
                   and
                   bad
                   him
                   to
                   worship
                   God.
                
                 Which
                 makes
                 me
                 wonder
                 ,
                 that
                 
                   T.
                   G.
                
                 should
                 make
                 
                   the
                   act
                   of
                   adoration
                   aequivocal
                   ,
                   and
                   only
                   sacrifice
                   according
                   to
                   St.
                
                 Augustin
                 ,
                 
                   to
                   be
                   appropriated
                   to
                   signifie
                   the
                   absolute
                   worship
                   of
                   God
                
                 ;
                 for
                 St.
                 Augustin
                 joyns
                 both
                 together
                 ,
                 and
                 makes
                 one
                 as
                 unlawfal
                 to
                 be
                 given
                 to
                 any
                 creature
                 as
                 the
                 other
                 .
                 How
                 then
                 comes
                 St.
                 
                 Augustin's
                 authority
                 to
                 be
                 quitted
                 for
                 the
                 one
                 ,
                 and
                 so
                 greedily
                 embraced
                 for
                 the
                 other
                 ?
                 Is
                 it
                 that
                 sacrifice
                 doth
                 
                   of
                   
                   it self
                   more
                   properly
                   signifie
                   our
                   inward
                   and
                   total
                   subjection
                   of
                   our selves
                   to
                   God
                   than
                   the
                   other
                
                 doth
                 ?
                 But
                 it
                 would
                 become
                 T.
                 G's
                 learning
                 to
                 inform
                 us
                 in
                 this
                 matter
                 :
                 since
                 the
                 best
                 learned
                 of
                 their
                 Divines
                 do
                 confess
                 ,
                 
                   That
                   sacrifice
                   doth
                   not
                   naturally
                   signifie
                   any
                   worship
                   of
                   God
                   but
                   only
                   by
                   the
                   imposition
                   of
                   men
                   ,
                   and
                   that
                   which
                   it
                   signifies
                   ,
                
                 say
                 they
                 ,
                 
                   is
                   Gods
                   being
                   Author
                   of
                   Life
                   and
                   Death
                   ,
                   and
                   if
                   we
                   take
                   away
                   this
                   imposition
                   it
                   contains
                   nothing
                   of
                   divine
                   worship
                   in
                   it
                
                 ;
                 so
                 Suarez
                 ,
                 
                 who
                 saith
                 ,
                 
                   he
                   follows
                   St.
                
                 Augustin
                 
                   in
                   it
                
                 .
                 How
                 comes
                 the
                 destruction
                 of
                 any
                 creature
                 under
                 our
                 command
                 to
                 signifie
                 the
                 
                   inward
                   subjection
                
                 of
                 our
                 selves
                 to
                 God
                 ?
                 What
                 pleasure
                 can
                 we
                 conceive
                 the
                 Almighty
                 should
                 take
                 in
                 seeing
                 us
                 to
                 destroy
                 his
                 creatures
                 for
                 his
                 sake
                 ?
                 Our
                 minds
                 may
                 be
                 as
                 far
                 from
                 submitting
                 to
                 God
                 ,
                 as
                 these
                 things
                 are
                 of
                 themselves
                 from
                 signifying
                 such
                 a
                 submission
                 .
                 Nay
                 how
                 comes
                 a
                 sacrifice
                 to
                 stand
                 so
                 much
                 in
                 our
                 stead
                 ,
                 that
                 because
                 we
                 take
                 away
                 the
                 life
                 of
                 that
                 ,
                 therefore
                 we
                 
                   own
                   God
                   as
                   our
                   Lord
                
                 ?
                 It
                 might
                 rather
                 of
                 it self
                 signifie
                 that
                 we
                 have
                 the
                 
                   power
                   of
                   life
                   and
                   death
                   over
                   Beasts
                   ,
                
                 than
                 that
                 God
                 hath
                 it
                 over
                 us
                 :
                 yet
                 all
                 that
                 Sacrifice
                 signifies
                 ,
                 saith
                 Vasquez
                 ,
                 
                 is
                 ,
                 
                   that
                   God
                   is
                   acknowledged
                   thereby
                   to
                   be
                   the
                   Author
                   of
                   life
                   
                   and
                   death
                
                 ;
                 and
                 
                   to
                   this
                   end
                
                 ,
                 saith
                 Ysambertus
                 ,
                 
                 
                   it
                   is
                   necessary
                   that
                   the
                   thing
                   be
                   destroyed
                   ,
                   because
                   the
                   reason
                   of
                   Sacrifice
                   lies
                   in
                   the
                   destruction
                   of
                   a
                   thing
                   offered
                   to
                   God.
                
                 Be
                 it
                 so
                 :
                 but
                 of
                 all
                 things
                 in
                 the
                 world
                 ,
                 it
                 would
                 never
                 have
                 come
                 into
                 my
                 mind
                 ,
                 nor
                 I
                 think
                 into
                 any
                 mans
                 well
                 in
                 his
                 senses
                 ,
                 
                   to
                   offer
                   up
                   God
                   himself
                   unto
                   God
                   as
                   a
                   Sacrifice
                   ,
                   in
                   order
                   to
                   the
                   testifying
                   the
                   devoting
                   of
                   our selves
                   unto
                   him
                
                 ;
                 and
                 yet
                 this
                 ,
                 after
                 all
                 their
                 talk
                 ,
                 comes
                 to
                 be
                 that
                 
                   external
                   Sacrifice
                
                 which
                 is
                 the
                 only
                 
                   appropriate
                   sign
                
                 of
                 the
                 
                   absolute
                   worship
                   of
                   God
                
                 ,
                 viz.
                 the
                 
                   Sacrifice
                   of
                   the
                   Mass
                
                 ,
                 wherein
                 the
                 Priest
                 is
                 believed
                 ,
                 
                   to
                   offer
                   up
                   God
                   himself
                   under
                   the
                   species
                   of
                   Bread
                   and
                   Wine
                   to
                   the
                   Eternal
                   God
                   in
                   token
                   of
                   our
                   subjection
                   to
                   him
                   .
                
                 Methinks
                 yet
                 it
                 were
                 somewhat
                 more
                 reasonable
                 to
                 offer
                 up
                 
                   brute
                   Creatures
                
                 that
                 are
                 under
                 us
                 ,
                 than
                 God
                 that
                 is
                 so
                 infinitely
                 above
                 us
                 ;
                 and
                 such
                 is
                 the
                 weakness
                 of
                 my
                 understanding
                 ,
                 that
                 this
                 seems
                 to
                 be
                 rather
                 an
                 argument
                 of
                 
                   our
                   power
                
                 over
                 God
                 ,
                 than
                 of
                 our
                 subjection
                 to
                 Him.
                 But
                 since
                 the
                 
                   formal
                   reason
                
                 of
                 a
                 Sacrifice
                 is
                 said
                 
                   to
                   lie
                   in
                   the
                   destruction
                   of
                   it
                   ,
                
                 
                 Good
                 Lord
                 !
                 what
                 thoughts
                 must
                 these
                 men
                 have
                 in
                 their
                 minds
                 ,
                 (
                 if
                 they
                 have
                 any
                 )
                 when
                 they
                 think
                 it
                 in
                 their
                 power
                 ,
                 first
                 
                   to
                   make
                   their
                   God
                
                 by
                 speaking
                 
                 five
                 words
                 ;
                 then
                 
                   to
                   offer
                   him
                   up
                   as
                   a
                   Sacrifice
                
                 ;
                 then
                 to
                 suppose
                 
                   him
                   destroyed
                
                 ,
                 and
                 all
                 this
                 to
                 testifie
                 
                   their
                   submission
                   to
                   God!
                
                 I
                 want
                 words
                 to
                 express
                 the
                 intolerable
                 blasphemy
                 and
                 absurdity
                 of
                 these
                 things
                 .
                 
                   Yet
                   this
                
                 ,
                 saith
                 
                   T.
                   G.
                   is
                   so
                   appropriate
                   a
                   sign
                   of
                   the
                   absolute
                   worship
                   of
                   God
                   ,
                
                 
                 
                   that
                   that
                   Religion
                   which
                   admits
                   no
                   external
                   visible
                   Sacrifice
                   ,
                   must
                   needs
                   be
                   deficient
                   in
                   the
                   most
                   signal
                   part
                   of
                   the
                   publick
                   worship
                   of
                   God.
                
                 What
                 
                   external
                   visible
                   Sacrifice
                
                 have
                 you
                 that
                 we
                 have
                 not
                 ,
                 besides
                 that
                 of
                 
                   God
                   himself
                
                 whom
                 you
                 believe
                 to
                 be
                 personally
                 present
                 as
                 the
                 
                   object
                   of
                   divine
                   worship
                
                 under
                 the
                 
                   species
                   of
                   Bread
                   and
                   Wine
                
                 ?
                 and
                 yet
                 when
                 you
                 have
                 pleaded
                 so
                 much
                 for
                 this
                 presence
                 to
                 justifie
                 your
                 Adoration
                 ,
                 you
                 then
                 make
                 a
                 Sacrifice
                 of
                 Him
                 ;
                 and
                 that
                 he
                 may
                 be
                 so
                 ,
                 you
                 grant
                 it
                 is
                 necessary
                 
                   there
                   be
                   some
                   destruction
                   of
                   what
                   was
                   before
                   ,
                
                 i.
                 e.
                 (
                 if
                 to
                 the
                 purpose
                 )
                 
                   of
                   him
                   that
                   was
                   the
                   Sacrifice
                   ,
                
                 otherwise
                 the
                 species
                 are
                 made
                 the
                 Sacrifice
                 ,
                 and
                 not
                 
                   the
                   body
                   and
                   blood
                   of
                   Christ.
                
                 But
                 suppose
                 you
                 only
                 make
                 him
                 a
                 Sacrifice
                 ,
                 as
                 to
                 
                   his
                   body
                   and
                   blood
                
                 ,
                 and
                 not
                 as
                 to
                 
                   his
                   divine
                   nature
                
                 ;
                 what
                 becomes
                 then
                 of
                 the
                 
                   body
                   and
                   blood
                   of
                   Christ
                
                 ?
                 for
                 ,
                 
                   it
                   must
                   be
                   destroyed
                   to
                   make
                   a
                   Sacrifice
                
                 ;
                 where
                 ,
                 how
                 ,
                 by
                 what
                 means
                 comes
                 the
                 body
                 and
                 
                 blood
                 of
                 Christ
                 to
                 be
                 destroyed
                 ?
                 
                   When
                   you
                   say
                   ,
                   it
                   is
                   there
                   without
                   the
                   qualities
                   of
                   a
                   body
                   ,
                   that
                   it
                   cannot
                   be
                   seen
                   ,
                   or
                   felt
                   ,
                   or
                   tasted
                
                 ;
                 and
                 yet
                 is
                 capable
                 of
                 
                   being
                   destroyed
                
                 :
                 suppose
                 all
                 this
                 be
                 passed
                 over
                 ,
                 how
                 comes
                 the
                 offering
                 up
                 
                   the
                   very
                   body
                   and
                   blood
                   of
                   Christ
                   to
                   God
                
                 to
                 signifie
                 our
                 
                   absolute
                   worship
                
                 of
                 him
                 ?
                 Will
                 nothing
                 else
                 satisfie
                 to
                 testifie
                 ,
                 that
                 we
                 are
                 his
                 subjects
                 ,
                 unless
                 we
                 offer
                 up
                 to
                 him
                 the
                 body
                 and
                 blood
                 of
                 his
                 
                   own
                   Son
                   ?
                   Is
                   this
                   indeed
                   the
                   most
                   signal
                   part
                   of
                   divine
                   worship
                   ,
                   which
                   we
                   must
                   be
                   deficient
                   in
                   ,
                   if
                   we
                   have
                   it
                   not
                   ?
                
                 We
                 do
                 from
                 our
                 souls
                 praise
                 God
                 for
                 that
                 unvaluable
                 Sacrifice
                 ,
                 the
                 Son
                 of
                 God
                 was
                 pleased
                 to
                 make
                 of
                 his
                 own
                 life
                 ,
                 when
                 he
                 was
                 incarnate
                 in
                 our
                 nature
                 ;
                 We
                 do
                 frequently
                 commemorate
                 this
                 Sacrifice
                 of
                 his
                 according
                 to
                 his
                 own
                 institution
                 ;
                 and
                 in
                 the
                 doing
                 of
                 that
                 ,
                 we
                 
                   offer
                   up
                   our selves
                   unto
                   Him
                   as
                   a
                   reasonable
                   service
                   ;
                   We
                   adore
                   ,
                
                 and
                 
                   magnify
                   Him
                
                 for
                 all
                 His
                 mercies
                 ,
                 especially
                 the
                 sending
                 of
                 His
                 
                   Son
                   to
                   die
                   for
                   us
                
                 ,
                 as
                 the
                 greatest
                 of
                 all
                 :
                 But
                 we
                 dare
                 not
                 let
                 it
                 enter
                 into
                 our
                 thoughts
                 ,
                 that
                 we
                 should
                 ever
                 eat
                 or
                 swallow
                 down
                 
                   the
                   very
                   body
                   and
                   blood
                   of
                   Christ
                
                 ;
                 and
                 then
                 pretend
                 we
                 have
                 
                   offered
                   it
                   up
                   to
                   God
                
                 as
                 a
                 Sacrifice
                 ,
                 and
                 that
                 in
                 token
                 of
                 our
                 
                   absolute
                   worship
                
                 of
                 Him.
                 But
                 setting
                 aside
                 
                 the
                 nature
                 of
                 this
                 Sacrifice
                 ,
                 which
                 is
                 the
                 only
                 external
                 and
                 
                   visible
                   sign
                   of
                   appropriate
                   worship
                   to
                   God
                   ,
                
                 they
                 pretend
                 to
                 have
                 ;
                 I
                 desire
                 yet
                 to
                 know
                 how
                 a
                 Sacrifice
                 doth
                 come
                 to
                 signifie
                 this
                 
                   absolute
                   worship
                
                 more
                 than
                 adoration
                 ?
                 Not
                 by
                 nature
                 ,
                 for
                 the
                 lowly
                 submission
                 of
                 our
                 bodies
                 seems
                 more
                 naturally
                 to
                 signifie
                 the
                 behaviour
                 of
                 our
                 minds
                 ,
                 than
                 anything
                 without
                 us
                 can
                 do
                 ?
                 if
                 it
                 be
                 by
                 institution
                 ,
                 it
                 must
                 be
                 either
                 Gods
                 or
                 mans
                 ;
                 if
                 mans
                 ,
                 then
                 either
                 offering
                 Sacrifice
                 to
                 a
                 creature
                 is
                 Idolatry
                 ,
                 or
                 not
                 :
                 if
                 not
                 ,
                 then
                 
                   giving
                   absolute
                   worship
                   to
                   a
                   creature
                
                 is
                 no
                 Idolatry
                 ;
                 if
                 it
                 be
                 ,
                 then
                 it
                 is
                 Idolatry
                 to
                 make
                 use
                 of
                 the
                 
                   outward
                   signs
                   of
                   divine
                   worship
                
                 which
                 mankind
                 have
                 agreed
                 upon
                 ,
                 to
                 any
                 thing
                 else
                 but
                 God.
                 If
                 it
                 be
                 said
                 to
                 be
                 
                   Gods
                   institution
                
                 ;
                 then
                 it
                 follows
                 ,
                 that
                 the
                 applying
                 any
                 
                   outward
                   signs
                   of
                   worship
                   which
                   God
                   hath
                   appropriated
                   to
                   himself
                   ,
                   to
                   any
                   Creature
                   ,
                
                 is
                 Idolatry
                 ;
                 which
                 is
                 as
                 much
                 as
                 I
                 desire
                 ,
                 for
                 then
                 it
                 will
                 equally
                 hold
                 for
                 
                   Religious
                   Adoration
                
                 ;
                 especially
                 if
                 the
                 principle
                 of
                 Arriaga
                 hold
                 true
                 true
                 ,
                 
                 
                   that
                   the
                   value
                   of
                   Sacrifice
                   lies
                   in
                   the
                   act
                   of
                   adoration
                   performed
                   by
                   it
                   .
                
              
               
                 But
                 
                   T.
                   G.
                
                 pleads
                 ,
                 
                   That
                   the
                   act
                   of
                   adoration
                   is
                   equivocal
                   ,
                
                 that
                 is
                 ,
                 that
                 we
                 read
                 in
                 Scripture
                 ,
                 that
                 it
                 hath
                 been
                 given
                 to
                 men
                 
                 as
                 well
                 as
                 to
                 God
                 ,
                 and
                 therefore
                 cannot
                 be
                 such
                 an
                 
                   appropriate
                   sign
                   of
                   divine
                   worship
                
                 .
                 To
                 this
                 I
                 have
                 already
                 answered
                 ,
                 by
                 distinguishing
                 the
                 Act
                 ,
                 and
                 the
                 signification
                 of
                 it
                 ;
                 the
                 
                   external
                   act
                
                 I
                 grant
                 may
                 be
                 performed
                 upon
                 several
                 grounds
                 ;
                 As
                 1.
                 
                 
                   Civil
                   subjection
                
                 ,
                 as
                 by
                 Nathan
                 to
                 David
                 ,
                 1
                 Kings
                 1.23.2
                 .
                 
                   Civil
                   respect
                
                 ,
                 as
                 by
                 Abraham
                 to
                 the
                 Children
                 of
                 Heth
                 ,
                 Gen.
                 23.7.3
                 .
                 
                   Religious
                   respect
                
                 ,
                 or
                 as
                 some
                 call
                 it
                 ,
                 
                   Moral
                   Reverence
                
                 ,
                 i.
                 e.
                 out
                 of
                 an
                 opinion
                 of
                 
                   great
                   sanctity
                
                 ,
                 without
                 superiority
                 ,
                 as
                 Nebuchadnezzar
                 to
                 Daniel
                 ,
                 Dan.
                 2.46
                 .
                 And
                 so
                 Abraham
                 bowed
                 to
                 the
                 Angels
                 ,
                 Gen.
                 18.2
                 .
                 if
                 he
                 knew
                 them
                 to
                 be
                 what
                 they
                 were
                 ;
                 but
                 if
                 not
                 ,
                 as
                 appears
                 more
                 probable
                 both
                 of
                 him
                 and
                 Lot
                 ,
                 by
                 Heb.
                 13.2
                 .
                 then
                 it
                 was
                 only
                 an
                 expression
                 of
                 
                   civil
                   respect
                
                 to
                 them
                 .
                 4.
                 
                 Out
                 of
                 a
                 
                   sudden
                   transport
                
                 ,
                 as
                 St.
                 Iohn
                 did
                 to
                 the
                 Angel
                 twice
                 ,
                 which
                 he
                 would
                 not
                 have
                 done
                 a
                 second
                 time
                 ,
                 if
                 he
                 had
                 considered
                 his
                 being
                 checked
                 for
                 the
                 first
                 ,
                 Rev.
                 19.10.22.8
                 ,
                 9.
                 
                 Now
                 if
                 these
                 things
                 may
                 by
                 their
                 circumstances
                 and
                 occasions
                 be
                 apparently
                 differenced
                 from
                 each
                 other
                 ,
                 and
                 from
                 that
                 
                   Religious
                   adoration
                
                 which
                 God
                 doth
                 require
                 to
                 be
                 given
                 to
                 himself
                 ,
                 then
                 there
                 can
                 be
                 no
                 reason
                 from
                 thence
                 to
                 make
                 the
                 signification
                 of
                 
                   external
                   adoration
                
                 to
                 be
                 
                 equivocal
                 .
                 There
                 is
                 the
                 same
                 nature
                 in
                 these
                 acts
                 that
                 there
                 is
                 in
                 words
                 of
                 
                   different
                   significations
                
                 ;
                 which
                 being
                 taken
                 in
                 general
                 are
                 of
                 an
                 
                   equivocal
                   sense
                
                 ,
                 but
                 being
                 considered
                 with
                 all
                 their
                 particular
                 circumstances
                 they
                 have
                 their
                 sense
                 so
                 restrained
                 and
                 limited
                 ,
                 that
                 it
                 is
                 easie
                 to
                 discern
                 the
                 one
                 from
                 the
                 other
                 .
                 That
                 we
                 call
                 therefore
                 
                   Religious
                   adoration
                
                 ,
                 which
                 is
                 performed
                 with
                 all
                 the
                 circumstances
                 of
                 
                   Religious
                   worship
                
                 ,
                 as
                 to
                 
                   time
                   ,
                   place
                   ,
                   occasion
                
                 ,
                 and
                 such
                 like
                 ;
                 as
                 if
                 men
                 used
                 prostration
                 to
                 any
                 thing
                 within
                 the
                 Courts
                 of
                 the
                 Temple
                 ,
                 (
                 wherein
                 some
                 of
                 the
                 Iews
                 thought
                 that
                 posture
                 only
                 
                   lawful
                   ;
                
                 )
                 if
                 it
                 were
                 done
                 in
                 the
                 time
                 of
                 Sacrifice
                 ,
                 or
                 devotion
                 ;
                 if
                 the
                 occasion
                 were
                 such
                 as
                 required
                 no
                 respect
                 of
                 any
                 other
                 kind
                 ,
                 as
                 when
                 the
                 Devil
                 demanded
                 of
                 Christ
                 to
                 
                   fall
                   down
                   and
                   worship
                   him
                
                 ;
                 in
                 these
                 and
                 such
                 like
                 circumstances
                 we
                 say
                 adoration
                 hath
                 the
                 determin'd
                 signification
                 of
                 
                   Religious
                   worship
                
                 ,
                 and
                 is
                 an
                 
                   appropriate
                   sign
                
                 of
                 it
                 ,
                 by
                 Gods
                 own
                 institution
                 .
                 Thence
                 the
                 Psalmist
                 saith
                 ,
                 
                 
                   O
                   come
                   let
                   us
                   worship
                   and
                   bow
                   down
                   ,
                   let
                   us
                   kneel
                   before
                   the
                   Lord
                   our
                   Maker
                
                 ;
                 and
                 God
                 forbids
                 
                   bowing
                   down
                
                 to
                 and
                 
                   worshipping
                   any
                   graven
                   Image
                   ,
                   or
                   similitude
                
                 ;
                 where
                 the
                 
                   bowing
                   down
                
                 is
                 one
                 act
                 of
                 worship
                 ,
                 and
                 was
                 so
                 esteemed
                 by
                 the
                 common
                 consent
                 of
                 mankind
                 ,
                 as
                 might
                 be
                 
                 easily
                 made
                 appear
                 by
                 the
                 several
                 customs
                 of
                 
                   external
                   adoration
                
                 ,
                 that
                 have
                 been
                 used
                 in
                 all
                 parts
                 of
                 the
                 world
                 ,
                 and
                 it
                 might
                 for
                 the
                 universality
                 of
                 the
                 practice
                 of
                 it
                 ,
                 vye
                 with
                 Sacrifice
                 .
                 So
                 that
                 on
                 this
                 account
                 ,
                 as
                 well
                 as
                 the
                 proper
                 signification
                 of
                 it
                 ,
                 adoration
                 ought
                 to
                 be
                 esteemed
                 as
                 significant
                 and
                 peculiar
                 a
                 sign
                 of
                 
                   absolute
                   worship
                
                 as
                 Sacrifice
                 .
                 There
                 are
                 only
                 two
                 things
                 that
                 seem
                 yet
                 to
                 make
                 this
                 adoration
                 not
                 
                   appripriate
                   to
                   God
                
                 ,
                 (
                 for
                 the
                 instances
                 of
                 Balaam
                 and
                 Saul
                 are
                 not
                 worth
                 mentioning
                 )
                 and
                 those
                 are
                 ,
                 
                   Ioshua's
                   Religious
                   adoration
                   of
                   the
                   Angel
                   that
                   appeared
                   to
                   him
                   ;
                   and
                   the
                   adoration
                   that
                   the
                   Iews
                   performed
                   towards
                   the
                   Ark
                
                 ;
                 the
                 latter
                 is
                 easily
                 answered
                 ,
                 the
                 Ark
                 being
                 only
                 a
                 Symbol
                 of
                 the
                 
                   divine
                   presence
                
                 of
                 Gods
                 own
                 appointing
                 ,
                 towards
                 which
                 they
                 were
                 to
                 direct
                 their
                 adoration
                 ;
                 (
                 but
                 of
                 this
                 at
                 large
                 ,
                 when
                 I
                 come
                 to
                 the
                 
                   worship
                   of
                   Images
                
                 )
                 ;
                 the
                 other
                 cannot
                 be
                 denied
                 to
                 be
                 
                   Religious
                   worship
                
                 ,
                 but
                 we
                 are
                 to
                 consider
                 ,
                 what
                 Aquinas
                 saith
                 to
                 this
                 place
                 ,
                 
                 
                   that
                   it
                   may
                   be
                   understood
                   of
                   the
                   absolute
                   worship
                   of
                   God
                   ,
                   who
                   did
                   appear
                   and
                   speak
                   in
                   the
                   person
                   of
                   an
                   Angel.
                
                 And
                 St.
                 Athanasius
                 expresly
                 saith
                 ,
                 
                 
                   that
                   God
                   did
                   speak
                   in
                   an
                   Angel
                   to
                
                 Moses
                 
                   at
                   the
                   burning
                   Bush
                   ,
                   when
                
                 Moses
                 
                   was
                   bid
                   to
                   put
                   off
                   his
                   Shooes
                
                 ;
                 as
                 Ioshua
                 was
                 now
                 ;
                 and
                 by
                 the
                 description
                 
                 on
                 of
                 him
                 ,
                 
                 
                   as
                   Captain
                   of
                   the
                   Host
                   of
                   the
                   Lord
                   ,
                
                 it
                 is
                 apparent
                 Ioshua
                 looked
                 not
                 on
                 him
                 as
                 an
                 
                   ordinary
                   Angel
                
                 ,
                 but
                 as
                 the
                 Angel
                 of
                 whom
                 God
                 said
                 ,
                 
                 
                   that
                   he
                   should
                   go
                   before
                   them
                   ,
                   and
                   whom
                   they
                   were
                   bound
                   to
                   obey
                
                 ;
                 and
                 by
                 comparing
                 the
                 places
                 in
                 Exodus
                 together
                 ,
                 
                 where
                 God
                 afterwards
                 threatens
                 
                   to
                   send
                   an
                   Angel
                
                 ,
                 and
                 Moses
                 would
                 not
                 be
                 satisfied
                 till
                 God
                 said
                 
                   His
                   Presence
                   should
                   go
                   with
                   them
                
                 ;
                 
                 it
                 is
                 evident
                 this
                 
                   Angel
                   of
                   His
                   Presence
                
                 was
                 more
                 than
                 a
                 
                   meer
                   Angel
                
                 ;
                 and
                 therefore
                 the
                 Fathers
                 generally
                 suppose
                 it
                 was
                 the
                 
                   Eternal
                   Son
                   of
                   God
                
                 who
                 appeared
                 in
                 the
                 Person
                 of
                 an
                 Angel
                 ,
                 as
                 Petavius
                 hath
                 at
                 lage
                 proved
                 :
                 
                 and
                 is
                 sufficiently
                 manifest
                 from
                 hence
                 ,
                 that
                 they
                 make
                 use
                 of
                 Adoration
                 as
                 a
                 certain
                 argument
                 to
                 prove
                 ,
                 
                   that
                   Christ
                   was
                   not
                   a
                   creature
                
                 ;
                 which
                 argument
                 were
                 of
                 no
                 force
                 at
                 all
                 ,
                 if
                 they
                 did
                 not
                 believe
                 ,
                 that
                 adoration
                 was
                 an
                 
                   appropriate
                   sign
                
                 of
                 that
                 
                   absolute
                   worship
                
                 which
                 belongs
                 only
                 to
                 God
                 :
                 and
                 therefore
                 they
                 observe
                 that
                 when
                 meer
                 Angels
                 appeared
                 ,
                 they
                 refused
                 adoration
                 ,
                 as
                 the
                 Angels
                 that
                 appeared
                 to
                 Manoe
                 and
                 St.
                 Iohn
                 ;
                 but
                 when
                 adoration
                 is
                 allowed
                 or
                 commanded
                 ,
                 it
                 was
                 the
                 
                   divine
                   nature
                
                 appearing
                 in
                 the
                 person
                 of
                 an
                 Angel.
                 
              
               
               
                 3.
                 
                 The
                 
                   erection
                   of
                   Temples
                   and
                   Altars
                
                 ,
                 
                 is
                 another
                 
                   appropriate
                   sign
                   of
                   divine
                   worship
                
                 which
                 I
                 need
                 not
                 go
                 about
                 to
                 prove
                 from
                 Scripture
                 ,
                 since
                 it
                 is
                 confessed
                 by
                 our
                 Adversaries
                 .
                 
                   Ad
                   Latriam
                   pertinent
                   templa
                   &
                   altaria
                   ,
                   sacerdotia
                   ,
                   sacrificia
                   ,
                   festivitates
                   ,
                   ceremoniae
                   ,
                   &
                   hujusmodi
                   quae
                   soli
                   Deo
                   sunt
                   exhibenda
                
                 ;
                 saith
                 
                   Durandus
                   Mimatensis
                
                 from
                 Innocentius
                 3.
                 and
                 the
                 applying
                 these
                 things
                 to
                 any
                 but
                 God
                 ,
                 he
                 makes
                 to
                 be
                 
                   Idolatry
                   .
                   Bellarmin
                
                 joyns
                 Temples
                 and
                 Altars
                 together
                 with
                 Sacrifice
                 as
                 peculiar
                 to
                 
                   God
                   ;
                   Templum
                
                 ,
                 saith
                 
                   Cardinal
                   Bona
                   ,
                   est
                   domus
                   Numini
                   Sacra
                   ,
                   a
                   house
                   Sacred
                   to
                   God
                
                 ;
                 and
                 yet
                 Bellarmin
                 had
                 the
                 confidence
                 to
                 lay
                 down
                 this
                 proposition
                 ,
                 
                 
                   Sacrae
                   domus
                   non
                   solum
                   Deo
                   ,
                   sed
                   etiam
                   sanctis
                   recte
                   aedificantur
                   &
                   dedicantur
                   :
                
                 and
                 he
                 is
                 not
                 satisfied
                 with
                 the
                 answer
                 of
                 some
                 Moderns
                 ,
                 that
                 say
                 ,
                 
                   That
                   Temples
                   cannot
                   properly
                   be
                   erected
                   to
                   any
                   ,
                   but
                   God
                   ,
                   any
                   more
                   than
                   Sacrifice
                   can
                   be
                   offered
                   to
                   any
                   but
                   him
                   ;
                   but
                   because
                   there
                   are
                   many
                   Temples
                   dedicated
                   to
                   God
                   ,
                   that
                   they
                   may
                   be
                   distinguished
                   from
                   each
                   other
                   ,
                   they
                   have
                   their
                   denomination
                   from
                   particular
                   Saints
                   ,
                
                 (
                 which
                 is
                 an
                 answer
                 we
                 find
                 no
                 fault
                 with
                 ,
                 if
                 they
                 do
                 not
                 proceed
                 to
                 the
                 worship
                 and
                 invocation
                 of
                 those
                 Saints
                 to
                 
                 whose
                 memory
                 the
                 Churches
                 are
                 dedicated
                 ,
                 as
                 the
                 particular
                 Patrons
                 of
                 it
                 ,
                 )
                 but
                 Bellarmin
                 hath
                 found
                 out
                 a
                 subtlety
                 beyond
                 this
                 ;
                 for
                 he
                 saw
                 well
                 enough
                 this
                 would
                 not
                 reach
                 home
                 to
                 their
                 case
                 ,
                 and
                 therefore
                 he
                 saith
                 ,
                 
                   That
                   sacred
                   places
                   are
                   truely
                   and
                   properly
                   built
                   to
                   Saints
                
                 ;
                 but
                 how
                 ?
                 
                   not
                   as
                   they
                   are
                   Temples
                   ,
                   but
                   as
                   they
                   are
                
                 Basilicae
                 ;
                 For
                 ,
                 saith
                 he
                 ,
                 
                   Temples
                   have
                   a
                   particular
                   relation
                   to
                   sacrifice
                   ,
                   but
                
                 Basilicae
                 
                   have
                   not
                
                 :
                 and
                 
                   he
                   confesses
                   it
                   would
                   be
                   Idolatry
                   to
                   erect
                   them
                   as
                   Temples
                   to
                   Saints
                   ,
                   but
                   not
                   as
                   they
                   are
                
                 Basilicae
                 .
                 This
                 is
                 a
                 distinction
                 without
                 any
                 difference
                 ;
                 for
                 Isidore
                 ,
                 
                 who
                 certainly
                 well
                 understood
                 the
                 signification
                 of
                 these
                 words
                 ,
                 as
                 used
                 among
                 Christians
                 ,
                 saith
                 ,
                 
                   Nunc
                   autem
                   ideo
                   divina
                   Templa
                   Basilicae
                   nominantur
                   ,
                   quia
                   ibi
                   Regi
                   omnium
                   Deo
                   cultus
                   &
                   sacrificia
                   offeruntur
                   :
                
                 and
                 that
                 which
                 we
                 insist
                 upon
                 ,
                 is
                 not
                 ,
                 the
                 names
                 that
                 Churches
                 are
                 called
                 by
                 ,
                 nor
                 the
                 preservation
                 of
                 the
                 memories
                 of
                 Saints
                 in
                 them
                 ,
                 but
                 the
                 erecting
                 them
                 to
                 Saints
                 as
                 places
                 for
                 the
                 worship
                 and
                 invocation
                 of
                 them
                 .
                 And
                 the
                 vanity
                 of
                 this
                 distinction
                 of
                 Temples
                 from
                 
                   Basilicae
                   ,
                   because
                   Temples
                   relate
                   only
                   to
                   sacrifice
                   ,
                
                 will
                 easily
                 appear
                 ,
                 if
                 we
                 consider
                 that
                 the
                 proper
                 signification
                 of
                 Templum
                 was
                 Domicilium
                 ,
                 as
                 Turnebus
                 observes
                 ,
                 
                 which
                 is
                 that
                 which
                 Varro
                 calls
                 
                 
                   Templum
                   naturâ
                
                 ;
                 and
                 
                   in
                   this
                   sense
                
                 ,
                 he
                 saith
                 ,
                 
                   Naevius
                   called
                   the
                   Heaven
                   ,
                   Templum
                   magnum
                   Iovis
                   altitonantis
                
                 ;
                 and
                 from
                 thence
                 it
                 was
                 applyed
                 to
                 any
                 
                   place
                   consecrated
                   by
                   the
                   Augurs
                
                 ,
                 
                 and
                 so
                 by
                 degrees
                 ,
                 was
                 taken
                 for
                 
                   any
                   sacred
                   place
                
                 that
                 was
                 set
                 apart
                 for
                 
                   divine
                   worship
                
                 ;
                 for
                 that
                 was
                 it
                 which
                 made
                 them
                 
                   sacred
                   ,
                   sacra
                   sunt
                   loca
                
                 ,
                 saith
                 Isidore
                 ,
                 
                 
                   divinis
                   cultibus
                   instituta
                
                 .
                 Either
                 therefore
                 they
                 must
                 say
                 ,
                 
                   there
                   is
                   no
                   proper
                   worship
                   of
                   God
                
                 but
                 Sacrifice
                 ,
                 or
                 the
                 notion
                 of
                 a
                 Temple
                 cannot
                 be
                 said
                 only
                 to
                 refer
                 to
                 Sacrifice
                 .
                 And
                 among
                 the
                 Iews
                 ,
                 our
                 
                   B.
                   Saviour
                
                 hath
                 told
                 us
                 ,
                 that
                 
                   the
                   Temple
                   had
                   relation
                   to
                   prayer
                
                 as
                 well
                 as
                 
                   Sacrifice
                   ,
                   My
                   House
                   shall
                   be
                   called
                   a
                   House
                   of
                   Prayer
                   .
                
                 
                 Would
                 it
                 not
                 have
                 been
                 a
                 pleasant
                 distinction
                 among
                 the
                 Iews
                 ,
                 if
                 any
                 of
                 them
                 had
                 dedicated
                 a
                 Temple
                 to
                 Abraham
                 ,
                 with
                 a
                 design
                 to
                 invocate
                 him
                 there
                 ,
                 and
                 make
                 him
                 the
                 Patron
                 of
                 it
                 ,
                 for
                 them
                 to
                 have
                 said
                 ,
                 they
                 built
                 it
                 as
                 a
                 Temple
                 to
                 God
                 ,
                 but
                 as
                 a
                 Basilica
                 to
                 Abraham
                 ;
                 for
                 they
                 sacrificed
                 there
                 only
                 to
                 God
                 ,
                 (
                 or
                 to
                 God
                 for
                 the
                 honour
                 of
                 Abraham
                 )
                 but
                 they
                 
                   invocated
                   Abraham
                
                 as
                 the
                 particular
                 Patron
                 of
                 it
                 ?
                 This
                 is
                 that
                 therefore
                 we
                 charge
                 them
                 with
                 ,
                 upon
                 their
                 own
                 principles
                 ,
                 that
                 when
                 they
                 
                   dedicate
                   Churches
                
                 to
                 particular
                 Saints
                 as
                 the
                 Patrons
                 of
                 them
                 ,
                 
                 and
                 in
                 order
                 to
                 the
                 
                   solemn
                   invocation
                
                 of
                 them
                 there
                 ,
                 they
                 do
                 apply
                 that
                 which
                 themselves
                 confess
                 to
                 be
                 an
                 
                   appropriate
                   sign
                
                 of
                 
                   divine
                   worship
                
                 to
                 Creatures
                 ,
                 and
                 consequently
                 by
                 their
                 own
                 confession
                 are
                 guilty
                 of
                 Idolatry
                 .
                 Neither
                 can
                 it
                 be
                 pleaded
                 by
                 them
                 ,
                 
                   that
                   their
                   Churches
                   and
                   Altars
                   are
                   only
                   dedicated
                   to
                   the
                   honour
                   of
                   God
                   for
                   the
                   memory
                   of
                   a
                   particular
                   Saint
                
                 ;
                 for
                 they
                 confess
                 ,
                 that
                 it
                 is
                 for
                 the
                 
                   solemn
                   invocation
                
                 of
                 that
                 Saint
                 .
                 And
                 with
                 all
                 in
                 the
                 Form
                 of
                 dedication
                 in
                 the
                 Pontifical
                 ,
                 there
                 is
                 more
                 implied
                 ,
                 as
                 appears
                 by
                 these
                 two
                 prayers
                 at
                 the
                 Consecration
                 of
                 the
                 Altar
                 ;
                 The
                 first
                 when
                 the
                 Bishop
                 stands
                 before
                 the
                 Altar
                 in
                 these
                 words
                 ,
                 
                   Deus
                   Omnipotens
                   ,
                   in
                   cujus
                   honorem
                   ,
                   ac
                   Beatissimae
                   Virginis
                   Mariae
                   &
                   omnium
                   Sanctorum
                   ,
                   ac
                   nomen
                   &
                   memoriam
                   Sancti
                   tui
                   N.
                   nos
                   indigni
                   altare
                   hoc
                   consecramus
                   ,
                   &c.
                   
                
              
               
                 The
                 other
                 ,
                 after
                 the
                 Bishop
                 hath
                 with
                 
                   his
                   right
                   thumb
                   dipped
                   in
                   the
                   Chrism
                   ,
                   made
                   the
                   sign
                   of
                   a
                   Cross
                   upon
                   the
                   Front
                   of
                   the
                   Altar
                   ,
                
                 
                   Majestatem
                   tuam
                   ,
                   Domine
                   ,
                   humiliter
                   imploramus
                   ,
                   ut
                   altare
                   hoc
                   sacrae
                   unctionis
                   libamine
                   ad
                   suscipienda
                   populi
                   tui
                   munera
                   inunctam
                   potenter
                   bene
                   .
                   dicere
                   ,
                   &
                   sanctificare
                   digneris
                   ,
                   ut
                   
                   quod
                   nunc
                   à
                   nobis
                   sub
                   tui
                   nominis
                   invocatione
                   ,
                   in
                   honorem
                   Beatissimae
                   Virginis
                   Mariae
                   ,
                   &
                   omnium
                   Sanctorum
                   ,
                   atque
                   in
                   memoriam
                   sancti
                   tui
                   N.
                   &c.
                   
                
                 Where
                 we
                 see
                 ,
                 besides
                 the
                 memory
                 of
                 the
                 
                   particular
                   Saint
                
                 to
                 whom
                 the
                 Altar
                 is
                 dedicated
                 ;
                 the
                 honour
                 of
                 the
                 
                   B.
                   Virgin
                
                 and
                 the
                 Saints
                 are
                 joyned
                 together
                 with
                 the
                 Honour
                 of
                 God
                 in
                 the
                 general
                 dedication
                 of
                 it
                 .
              
               
                 By
                 the
                 
                   Pontifical
                   ,
                   no
                   Altar
                
                 is
                 to
                 be
                 consecrated
                 without
                 Reliques
                 ,
                 which
                 the
                 night
                 before
                 ,
                 the
                 Bishop
                 is
                 to
                 put
                 into
                 a
                 
                   clean
                   vessel
                
                 for
                 that
                 purpose
                 with
                 
                   three
                   grains
                
                 of
                 Frankincense
                 ,
                 and
                 then
                 to
                 seal
                 it
                 up
                 ;
                 which
                 being
                 conveniently
                 placed
                 before
                 the
                 
                   Church
                   door
                
                 ,
                 the
                 Vigils
                 are
                 to
                 be
                 celebrated
                 that
                 night
                 before
                 them
                 ,
                 and
                 the
                 Nocturn
                 and
                 the
                 Mattins
                 ,
                 for
                 
                   the
                   honour
                   of
                   the
                   Saints
                   whose
                   the
                   Reliques
                   are
                
                 ;
                 and
                 when
                 the
                 Reliques
                 are
                 brought
                 into
                 the
                 Church
                 ,
                 this
                 is
                 one
                 of
                 the
                 
                 Antiphona's
                 ,
                 
                   Surgite
                   Sancti
                   Dei
                   ,
                   de
                   mansionibus
                   vestris
                   ,
                   loca
                   sanctificate
                   ,
                   plebem
                   benedicite
                   ,
                   &
                   nos
                   homines
                   peccatores
                   in
                   pace
                   custodite
                   .
                
                 The
                 form
                 of
                 consecration
                 of
                 the
                 Altar
                 it self
                 ,
                 is
                 this
                 ,
                 
                   Sanctificetur
                   hoc
                   Altare
                   in
                   honorem
                   Dei
                   omnipotentis
                   ,
                   &
                   gloriosae
                   Virginis
                   
                   Mariae
                   atque
                   omnium
                   sanctorum
                   ,
                   &
                   ad
                   nomen
                   ac
                   memoriam
                   Sancti
                   N.
                   
                
              
               
                 In
                 
                   China
                   ,
                   Trigautius
                
                 saith
                 in
                 the
                 Chappel
                 they
                 had
                 there
                 ,
                 
                 they
                 had
                 two
                 Altars
                 ,
                 one
                 to
                 our
                 Saviour
                 ,
                 the
                 other
                 dedicated
                 to
                 the
                 
                   B.
                   Virgin
                
                 ,
                 without
                 any
                 distinction
                 at
                 all
                 .
                 In
                 the
                 speech
                 the
                 Bishop
                 makes
                 to
                 the
                 people
                 he
                 utterly
                 overthrows
                 
                   Bellarmins
                   distinction
                
                 of
                 Templum
                 and
                 Basilica
                 ;
                 for
                 ,
                 he
                 saith
                 ,
                 
                   nullibi
                   enim
                   quam
                   in
                   sacris
                   Basilicis
                   ,
                   Domino
                   offerri
                   sacrificium
                   debet
                   .
                
                 It
                 seems
                 then
                 Basilica
                 is
                 taken
                 with
                 a
                 respect
                 to
                 sacrifice
                 as
                 well
                 as
                 Templum
                 :
                 and
                 then
                 he
                 declares
                 that
                 he
                 hath
                 dedicated
                 this
                 
                   Basilica
                   in
                   honorem
                   omnipotentis
                   Dei
                   ,
                   Beatae
                   Mariae
                   semper
                   virginis
                   ,
                   &
                   omnium
                   Sanctorum
                   ,
                   ac
                   memoriam
                   Sancti
                   N.
                
                 So
                 that
                 Basilica
                 is
                 here
                 taken
                 with
                 a
                 respect
                 to
                 God
                 ,
                 and
                 not
                 meerly
                 to
                 
                   the
                   Saints
                
                 ;
                 although
                 they
                 joyn
                 them
                 together
                 with
                 God
                 in
                 the
                 honour
                 of
                 dedication
                 .
              
               
                 Let
                 us
                 now
                 compare
                 the
                 practice
                 of
                 the
                 Roman
                 Church
                 in
                 this
                 matter
                 ,
                 with
                 the
                 argument
                 which
                 the
                 Fathers
                 made
                 use
                 of
                 ,
                 to
                 prove
                 the
                 Divinity
                 of
                 the
                 
                   Holy
                   Ghost
                
                 ,
                 because
                 
                   we
                   are
                   said
                   to
                   be
                   his
                   Temple
                   .
                   If
                   we
                   are
                   said
                   ,
                
                 saith
                 S.
                 Basil
                 ,
                 
                 
                   to
                   be
                   his
                   Temple
                   because
                   he
                   is
                   worshipped
                   by
                   us
                   and
                   dwells
                   in
                   us
                   ,
                   then
                   it
                   follows
                   that
                   he
                   is
                   God
                   ,
                   for
                   we
                   are
                   commanded
                   to
                   worship
                   and
                   
                   serve
                   God
                   alone
                   .
                
                 Where
                 it
                 is
                 plain
                 S.
                 Basil
                 takes
                 a
                 Temple
                 with
                 a
                 respect
                 to
                 worship
                 and
                 not
                 meerly
                 to
                 
                   sacrifice
                   .
                   A
                   Temple
                   belongs
                   only
                   to
                   God
                   and
                   not
                   to
                   a
                   creature
                   ,
                
                 saith
                 S.
                 Ambrose
                 ,
                 
                 therefore
                 
                   the
                   Holy
                   Ghost
                   is
                   God
                   ,
                   because
                   we
                   are
                   his
                   Temple
                   .
                   This
                   is
                   peculiar
                   to
                   the
                   Divine
                   nature
                   ,
                
                 saith
                 S.
                 Cyril
                 ,
                 
                 
                   to
                   have
                   a
                   Temple
                   to
                   dwell
                   in
                   .
                   If
                   we
                   were
                   to
                   build
                   a
                   Temple
                   ,
                
                 saith
                 S.
                 
                   Augustin
                   ,
                   to
                   the
                   Holy
                   Ghost
                   ,
                   in
                   so
                   doing
                   ,
                   we
                   should
                   give
                   him
                   the
                   worship
                   proper
                   to
                   God
                   ,
                   and
                   he
                   must
                   be
                   God
                   to
                   whom
                   we
                   give
                   divine
                   worship
                   ,
                   for
                   we
                   must
                   worship
                   the
                   Lord
                   our
                   God
                   ,
                   and
                   him
                   only
                   must
                   we
                   serve
                
                 :
                 the
                 same
                 argument
                 he
                 urges
                 in
                 several
                 other
                 places
                 ;
                 
                   a
                   Temple
                
                 ,
                 
                 saith
                 he
                 ,
                 
                   was
                   never
                   erected
                   but
                   either
                   to
                   the
                   true
                   God
                   ,
                   as
                
                 Solomon
                 
                   did
                   ,
                   or
                   to
                   false
                   Gods
                   as
                   the
                   Heathens
                
                 ;
                 and
                 this
                 argument
                 
                   from
                   our
                   being
                   said
                   to
                   be
                   the
                   Temple
                   of
                   the
                   Holy
                   Ghost
                   ,
                
                 he
                 thinks
                 is
                 stronger
                 ,
                 than
                 if
                 adoration
                 had
                 been
                 said
                 to
                 be
                 given
                 to
                 it
                 ;
                 
                   for
                   this
                   is
                   so
                   proper
                   an
                   act
                   of
                   divine
                   worship
                   to
                   erect
                   a
                   Temple
                   ,
                   that
                   if
                   we
                   should
                   do
                   it
                   to
                   the
                   most
                   excellent
                   Angel
                   ,
                   we
                   should
                   be
                   anathematized
                   from
                   the
                   Church
                   of
                   God.
                   Hoc
                   nunc
                   sit
                   quibuslibet
                   Divis
                   ,
                
                 (
                 saith
                 Erasmus
                 there
                 in
                 the
                 Margin
                 .
                 )
                 
                   This
                   is
                   every
                   where
                   now
                   done
                   to
                   Saints
                   ,
                
                 at
                 which
                 Petavius
                 is
                 very
                 angry
                 ;
                 and
                 
                 saith
                 ,
                 
                   they
                   do
                   it
                   not
                   to
                   the
                   Saints
                   per
                   se
                   &
                   praecipué
                   .
                
                 
                 But
                 what
                 becomes
                 then
                 of
                 the
                 argument
                 of
                 the
                 Fathers
                 ,
                 which
                 supposes
                 the
                 erecting
                 a
                 Temple
                 to
                 be
                 such
                 a
                 
                   peculiar
                   act
                   of
                   adoration
                
                 ,
                 that
                 it
                 cannot
                 be
                 applied
                 to
                 any
                 
                   creature
                   ,
                   no
                   not
                   secondarily
                
                 ?
                 For
                 then
                 the
                 opposers
                 of
                 the
                 Divinity
                 of
                 the
                 
                   Holy
                   Ghost
                
                 might
                 have
                 easily
                 answered
                 S.
                 Augustins
                 argument
                 after
                 the
                 same
                 fashion
                 ,
                 viz.
                 that
                 we
                 were
                 said
                 
                   to
                   be
                   the
                   Temple
                   of
                   the
                   Holy
                   Ghost
                   ,
                
                 not
                 
                   per
                   se
                   &
                   praecipuè
                
                 ,
                 but
                 
                   only
                   secondarily
                
                 ,
                 as
                 it
                 was
                 the
                 
                   divine
                   instrument
                
                 of
                 purifying
                 the
                 Souls
                 of
                 men
                 .
                 From
                 hence
                 we
                 see
                 ,
                 how
                 unanimously
                 the
                 Fathers
                 looked
                 on
                 the
                 
                   dedication
                   of
                   Temples
                   and
                   Altars
                
                 ,
                 as
                 an
                 
                   appropriate
                   sign
                   of
                   that
                   absolute
                   worship
                   we
                   owe
                   to
                   God
                
                 ;
                 and
                 that
                 not
                 meerly
                 as
                 an
                 Appendix
                 to
                 sacrifice
                 ,
                 but
                 as
                 it
                 contains
                 in
                 it
                 such
                 an
                 act
                 of
                 adoration
                 as
                 is
                 peculiar
                 to
                 God.
                 
              
               
                 
                 4.
                 
                 
                   The
                   burning
                   of
                   Incense
                   as
                   a
                   token
                   of
                   Religious
                   worship
                   .
                
                 For
                 otherwise
                 ,
                 it
                 is
                 of
                 the
                 nature
                 of
                 the
                 
                   outward
                   act
                   of
                   adoration
                
                 ,
                 and
                 may
                 be
                 done
                 on
                 meerly
                 
                   civil
                   accounts
                
                 ;
                 and
                 so
                 far
                 
                   T.
                   G.
                
                 was
                 in
                 the
                 right
                 when
                 he
                 said
                 ,
                 
                 
                   that
                   burning
                   incense
                   is
                   a
                   ceremony
                   of
                   the
                   like
                   nature
                   with
                   bowing
                   ,
                   i.
                   e.
                
                 it
                 may
                 be
                 accommodated
                 to
                 
                 several
                 uses
                 ;
                 but
                 as
                 I
                 have
                 proved
                 that
                 
                   Religious
                   adoration
                
                 is
                 a
                 peculiar
                 act
                 of
                 divine
                 worship
                 ,
                 so
                 I
                 shall
                 now
                 do
                 ,
                 concerning
                 
                   the
                   burning
                   of
                   incense
                
                 when
                 it
                 is
                 used
                 as
                 a
                 
                   token
                   of
                   Religious
                   worship
                
                 .
                 If
                 there
                 were
                 any
                 difference
                 under
                 the
                 Law
                 between
                 the
                 Altar
                 of
                 
                   burnt
                   offerings
                
                 ,
                 and
                 the
                 
                   Altar
                   of
                   incense
                
                 ,
                 this
                 latter
                 seems
                 to
                 be
                 more
                 particularly
                 
                   appropriated
                   to
                   the
                   worship
                   of
                   God.
                
                 For
                 the
                 
                   High
                   Priest
                
                 is
                 not
                 only
                 commanded
                 to
                 burn
                 upon
                 it
                 
                   perpetual
                   incense
                   before
                   the
                   Lord
                
                 ;
                 but
                 it
                 is
                 said
                 ,
                 
                   to
                   be
                   most
                   holy
                   to
                   the
                   Lord
                
                 ;
                 
                 and
                 it
                 stood
                 in
                 a
                 
                   more
                   holy
                   place
                
                 .
                 And
                 we
                 see
                 by
                 
                   our
                   Saviours
                
                 interpretation
                 of
                 the
                 precept
                 of
                 worship
                 ,
                 although
                 the
                 
                   restrictive
                   particle
                
                 were
                 not
                 in
                 the
                 words
                 of
                 the
                 Law
                 ,
                 yet
                 he
                 shews
                 us
                 that
                 it
                 was
                 in
                 the
                 sense
                 of
                 it
                 ;
                 and
                 that
                 certainly
                 is
                 to
                 be
                 understood
                 ,
                 where
                 a
                 thing
                 is
                 said
                 
                   to
                   be
                   most
                   holy
                   to
                   God
                   ,
                
                 i.
                 e.
                 
                   appropriated
                   to
                   himself
                
                 after
                 a
                 peculiar
                 manner
                 :
                 and
                 we
                 have
                 seen
                 by
                 
                   Maimonides
                   that
                   incense
                   is
                   joyned
                   with
                   sacrifice
                
                 ;
                 so
                 that
                 a
                 person
                 is
                 made
                 by
                 their
                 Law
                 as
                 guilty
                 of
                 
                   Idolatry
                   ,
                   if
                   he
                   burns
                   incense
                   to
                   an
                   Idol
                   ,
                
                 as
                 if
                 he
                 
                   offered
                   Sacrifice
                
                 .
                 But
                 we
                 need
                 not
                 depend
                 on
                 the
                 Iews
                 testimony
                 in
                 this
                 matter
                 ;
                 for
                 the
                 Scripture
                 is
                 express
                 in
                 it
                 ,
                 where
                 it
                 speaks
                 of
                 
                 Hezekiah's
                 breaking
                 in
                 pieces
                 the
                 
                   brazen
                   
                   serpent
                
                 that
                 Moses
                 had
                 made
                 ,
                 
                   for
                   in
                   those
                   days
                   the
                   Children
                   of
                   Israel
                   did
                   burn
                   incense
                   to
                   it
                   .
                
                 
                 Bellarmine
                 cannot
                 deny
                 ,
                 
                 
                   that
                   burning
                   of
                   incense
                   was
                   a
                   sacrifice
                   among
                   the
                   Iews
                   ,
                   and
                   that
                   was
                   the
                   reason
                   that
                
                 Hezekiah
                 
                   brake
                   the
                   brazen
                   Serpent
                   in
                   pieces
                   ;
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   is
                   not
                   a
                   sacrifice
                   now
                   .
                
                 But
                 how
                 comes
                 it
                 to
                 change
                 its
                 nature
                 ?
                 hath
                 it
                 lost
                 any
                 part
                 of
                 its
                 definition
                 ?
                 if
                 not
                 ,
                 hath
                 the
                 Church
                 power
                 to
                 make
                 that
                 which
                 was
                 a
                 sacrifice
                 to
                 become
                 none
                 ?
                 
                   i.
                   e.
                
                 to
                 take
                 away
                 an
                 
                   appropriate
                   sign
                   of
                   Gods
                   absolute
                   worship
                   ?
                
                 for
                 so
                 they
                 acknowledge
                 sacrifice
                 to
                 be
                 .
                 
                   Paulus
                   Maria
                   Quarti
                
                 in
                 his
                 late
                 Commentaries
                 on
                 the
                 
                   Rubricks
                   of
                   the
                   Missal
                
                 confesses
                 that
                 all
                 the
                 material
                 parts
                 of
                 the
                 definition
                 of
                 a
                 sacrifice
                 agree
                 to
                 the
                 
                   burning
                   of
                   Incense
                
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 
                 for
                 it
                 is
                 an
                 
                   oblation
                   made
                   to
                   God
                   for
                   his
                   honour
                   by
                   the
                   change
                   of
                   a
                   sensible
                   thing
                   ,
                   but
                   ,
                
                 he
                 saith
                 ,
                 from
                 Suarez
                 
                   that
                   it
                   is
                   not
                   a
                   sacrifice
                   among
                   them
                   ,
                   but
                   only
                   an
                   accidental
                   appendix
                   to
                   a
                   sacrifice
                   :
                
                 and
                 might
                 not
                 the
                 same
                 have
                 been
                 said
                 among
                 the
                 Iews
                 ?
                 and
                 yet
                 himself
                 afterwards
                 grants
                 ,
                 
                   that
                   it
                   is
                   a
                   part
                   of
                   Religious
                   worship
                   as
                   honour
                   is
                   thereby
                   given
                   to
                   those
                   that
                   are
                   incensed
                   ;
                   and
                   is
                   to
                   be
                   determined
                   according
                   to
                   the
                   nature
                   of
                   the
                   object
                   ;
                   if
                   it
                   be
                   given
                   to
                   God
                   ,
                   it
                   is
                
                 Latria
                 ,
                 
                 
                   if
                   to
                   Saints
                   ,
                   it
                   is
                
                 Dulia
                 ,
                 &c.
                 
                 It
                 seems
                 now
                 ,
                 it
                 is
                 become
                 more
                 than
                 an
                 appendix
                 ,
                 being
                 a
                 
                   proper
                   act
                   of
                   worship
                
                 ;
                 but
                 all
                 their
                 care
                 is
                 to
                 avoid
                 its
                 being
                 a
                 sacrifice
                 ,
                 because
                 they
                 give
                 it
                 to
                 Saints
                 and
                 Images
                 ,
                 and
                 when
                 they
                 are
                 off
                 from
                 that
                 difficulty
                 they
                 think
                 they
                 can
                 dispose
                 of
                 it
                 as
                 they
                 please
                 .
                 Catharinus
                 grants
                 ,
                 
                 that
                 
                   burning
                   of
                   incense
                   had
                   the
                   proper
                   nature
                   of
                   a
                   sacrifice
                   among
                   the
                   Iews
                   ;
                   and
                   that
                   the
                   reason
                   why
                
                 Hezekiah
                 
                   brake
                   in
                   pieces
                   the
                   brazen
                   Serpent
                   was
                   because
                   they
                   did
                   not
                   direct
                   their
                   incense
                   to
                   the
                   thing
                   represented
                   by
                   it
                   ,
                   but
                   terminated
                   their
                   worship
                   on
                   the
                   sign
                   :
                
                 but
                 (
                 1.
                 )
                 it
                 seems
                 then
                 ,
                 the
                 Scripture
                 gives
                 a
                 very
                 lame
                 account
                 of
                 the
                 reason
                 of
                 it
                 ,
                 for
                 that
                 mentions
                 no
                 more
                 but
                 
                   their
                   burning
                   incense
                   before
                   it
                
                 ,
                 which
                 was
                 no
                 
                   fault
                   of
                   it self
                
                 ;
                 but
                 only
                 that
                 they
                 did
                 not
                 direct
                 their
                 intention
                 far
                 enough
                 .
                 (
                 2.
                 )
                 It
                 seems
                 ,
                 that
                 sacrifice
                 it self
                 may
                 be
                 offered
                 to
                 an
                 Image
                 ;
                 for
                 Catharinus
                 grants
                 ,
                 that
                 this
                 had
                 
                   the
                   nature
                   of
                   sacrifice
                
                 ,
                 and
                 there
                 was
                 no
                 harm
                 in
                 the
                 
                   meer
                   oblation
                
                 ,
                 but
                 only
                 in
                 the
                 shortness
                 of
                 the
                 
                   intention
                   .
                   Sanders
                
                 saith
                 ,
                 
                 
                   that
                   God
                   commanded
                   the
                   Iews
                   to
                   give
                   Religious
                   worship
                   to
                   the
                   brazen
                   Serpent
                   ;
                   for
                   ,
                
                 he
                 saith
                 ,
                 
                   their
                   very
                   looking
                   upon
                   it
                   was
                   such
                   ;
                   and
                   from
                   thence
                   he
                   proves
                   it
                   lawful
                   to
                   worship
                   
                   Images
                
                 ;
                 but
                 Cope
                 (
                 or
                 rather
                 
                   Harpsfield
                   )
                   will
                   not
                   allow
                   it
                   to
                   be
                   of
                   the
                   same
                   nature
                   with
                   Images
                   ,
                
                 
                 easily
                 discerning
                 ,
                 that
                 the
                 breaking
                 of
                 it
                 down
                 would
                 make
                 more
                 against
                 the
                 worship
                 of
                 Images
                 ,
                 than
                 the
                 setting
                 of
                 it
                 up
                 ever
                 made
                 for
                 them
                 .
                 For
                 Vasquez
                 saith
                 ,
                 
                 the
                 
                   peoples
                   looking
                   upon
                   it
                   in
                   order
                   to
                   their
                   being
                   healed
                   ,
                   was
                   no
                   part
                   of
                   worship
                   ,
                   being
                   no
                   token
                   of
                   submission
                   ;
                   and
                   that
                   God
                   intended
                   no
                   worship
                   should
                   be
                   given
                   to
                   it
                   .
                
                 And
                 he
                 ingenuously
                 confesses
                 ,
                 that
                 when
                 
                   Hezekiah
                   brake
                   it
                   in
                   pieces
                   ,
                   it
                   was
                   not
                   because
                   it
                   was
                   worshipped
                   for
                   a
                   God
                   among
                   them
                   ,
                   or
                   had
                   the
                   worship
                   terminated
                   upon
                   it
                   ,
                   but
                   because
                   the
                   people
                   gave
                   the
                   same
                   kind
                   of
                   worship
                   to
                   it
                   which
                   in
                   the
                   Roman
                   Church
                   they
                   give
                   to
                   their
                   Images
                   :
                   but
                   he
                   thinks
                   that
                   worship
                   was
                   unlawful
                   to
                   the
                   Iews
                   ,
                   which
                   is
                   lawful
                   to
                   Christians
                   .
                
                 And
                 then
                 why
                 not
                 the
                 
                   offering
                   sacrifice
                
                 to
                 Images
                 ,
                 as
                 well
                 as
                 
                   burning
                   of
                   Incense
                
                 ?
                 But
                 
                   T.
                   G.
                
                 thinks
                 ,
                 
                 
                   that
                   perhaps
                   the
                   smoke
                   of
                   the
                   incense
                   (
                   when
                   used
                   as
                   a
                   sign
                   of
                   Religious
                   worship
                   )
                   troubles
                   my
                   eyes
                   so
                   that
                   I
                   cannot
                   distinguish
                   between
                   the
                   use
                   of
                   it
                   ,
                   as
                   applied
                   to
                   God
                   ,
                   and
                   as
                   applied
                   to
                   his
                   servants
                   ,
                   or
                   other
                   things
                   relating
                   to
                   him
                   .
                
                 It
                 is
                 pity
                 
                   T.
                   G.
                
                 had
                 not
                 been
                 
                   Hezekiahs
                   Confessor
                
                 ,
                 to
                 have
                 better
                 informed
                 him
                 about
                 the
                 
                   Iews
                   burning
                
                 
                 of
                 Incense
                 before
                 the
                 
                   brazen
                   Serpent
                
                 ;
                 for
                 he
                 would
                 in
                 all
                 probability
                 have
                 done
                 his
                 endeavour
                 to
                 have
                 preserved
                 it
                 ;
                 and
                 if
                 Hezekiah
                 had
                 pleaded
                 the
                 Law
                 that
                 
                   appropriated
                   incense
                   to
                   the
                   worship
                   of
                   God
                   ,
                
                 
                   he
                   would
                   have
                   desired
                   him
                   
                     to
                     clear
                     his
                     eyes
                     a
                     little
                     better
                  
                   ;
                   for
                   then
                   he
                   might
                   discern
                   that
                   
                     burning
                     incense
                  
                   was
                   
                     an
                     indifferent
                     ceremony
                  
                   ,
                   and
                   may
                   be
                   applied
                   either
                   to
                   God
                   or
                   the
                   creature
                   ;
                   and
                   that
                   the
                   difference
                   of
                   these
                   depends
                   on
                   
                     the
                     intention
                     of
                     the
                     persons
                  
                   who
                   do
                   them
                   ;
                   now
                   how
                   could
                   any
                   man
                   tell
                   by
                   the
                   
                     outward
                     act
                  
                   what
                   the
                   intention
                   of
                   these
                   persons
                   was
                   ?
                   For
                   all
                   that
                   appeared
                   ,
                   they
                   intended
                   only
                   
                     to
                     honour
                     God
                  
                   by
                   it
                   in
                   
                     memory
                     of
                     the
                     great
                     miracles
                     he
                     had
                     wrought
                     by
                     means
                     of
                     it
                  
                   ;
                   and
                   then
                   it
                   was
                   so
                   far
                   from
                   being
                   evil
                   ,
                   that
                   it
                   was
                   an
                   act
                   of
                   Latria
                   to
                   God.
                   And
                   why
                   should
                   Hezekiah
                   destroy
                   the
                   
                     brazen
                     Serpent
                  
                   ,
                   for
                   being
                   an
                   occasion
                   of
                   
                     Gods
                     honour
                  
                   ?
                   This
                   were
                   fitter
                   for
                   Senacherib
                   ,
                   or
                   Rabshakeh
                   to
                   do
                   ,
                   than
                   one
                   that
                   professed
                   to
                   worship
                   the
                   true
                   God
                   :
                   Is
                   not
                   incense
                   used
                   daily
                   in
                   the
                   Temple
                   ,
                   are
                   not
                   the
                   Altar
                   and
                   the
                   vessels
                   of
                   the
                   Temple
                   perfumed
                   by
                   it
                   ?
                   Why
                   then
                   should
                   the
                   
                     brazen
                     Serpent
                  
                   be
                   profaned
                   by
                   that
                   ,
                   which
                   sanctifies
                   other
                   things
                   ?
                   
                   Therefore
                   only
                   advise
                   them
                   to
                   
                     direct
                     their
                     intention
                     aright
                  
                   ,
                   and
                   there
                   can
                   be
                   no
                   harm
                   in
                   the
                   use
                   of
                   such
                   an
                   
                     indifferent
                     ceremony
                  
                   ;
                   and
                   let
                   the
                   
                     Brazen
                     Serpent
                  
                   stand
                   ,
                   to
                   excite
                   the
                   devotion
                   of
                   the
                   people
                   towards
                   God
                   in
                   remembrance
                   of
                   what
                   he
                   did
                   to
                   the
                   people
                   of
                   old
                   by
                   the
                   means
                   of
                   it
                   .
                
                 But
                 it
                 seems
                 Hezekiah
                 had
                 not
                 looked
                 over
                 
                   Aristotle's
                   threshold
                
                 so
                 far
                 as
                 to
                 know
                 ,
                 
                   that
                   acts
                   go
                   whither
                   they
                   are
                   intended
                
                 ;
                 and
                 therefore
                 he
                 took
                 the
                 giving
                 of
                 that
                 part
                 of
                 worship
                 which
                 God
                 had
                 appropriated
                 to
                 himself
                 ,
                 to
                 the
                 
                   Brazen
                   Serpent
                
                 ,
                 to
                 be
                 sufficient
                 ground
                 for
                 the
                 demolishing
                 of
                 it
                 ,
                 without
                 particular
                 enquiry
                 into
                 the
                 intentions
                 of
                 the
                 persons
                 .
                 Yet
                 I
                 must
                 say
                 for
                 
                   T.
                   G.
                
                 that
                 he
                 doth
                 not
                 seem
                 so
                 confident
                 of
                 the
                 indifferency
                 of
                 this
                 ceremony
                 under
                 the
                 Law
                 ;
                 for
                 he
                 saith
                 ,
                 
                   That
                   it
                   is
                   not
                   appropriated
                   ,
                   at
                   least
                   in
                   the
                   new
                   Law
                   ,
                   to
                   the
                   worship
                   of
                   God
                   ,
                   and
                   therefore
                   it
                   is
                   in
                   the
                   freedom
                   of
                   the
                   Church
                   to
                   determine
                   how
                   and
                   when
                   it
                   shall
                   be
                   used
                   .
                
                 If
                 he
                 means
                 by
                 the
                 
                   new
                   Law
                
                 ,
                 the
                 Rubricks
                 or
                 practise
                 of
                 
                   their
                   Church
                
                 ,
                 he
                 saith
                 true
                 ;
                 for
                 Incense
                 is
                 appointed
                 to
                 be
                 burnt
                 to
                 Images
                 and
                 Crucifixes
                 ,
                 
                 and
                 Reliques
                 out
                 of
                 
                   Religious
                   honour
                
                 to
                 them
                 :
                 but
                 if
                 by
                 the
                 
                   new
                   Law
                
                 he
                 means
                 the
                 
                   Law
                   of
                   Christ
                
                 ,
                 that
                 doth
                 not
                 ,
                 that
                 I
                 can
                 find
                 ,
                 make
                 any
                 thing
                 
                 that
                 God
                 had
                 appropriated
                 to
                 himself
                 ,
                 as
                 a
                 sign
                 of
                 his
                 own
                 worship
                 ,
                 to
                 be
                 common
                 to
                 any
                 creature
                 with
                 him
                 ;
                 but
                 I
                 am
                 sure
                 before
                 ,
                 that
                 
                   burning
                   of
                   Incense
                   before
                   Images
                
                 ,
                 
                 was
                 accounted
                 one
                 of
                 the
                 abominations
                 of
                 Israel
                 .
              
               
                 5.
                 
                 
                   Solemn
                   Invocation
                   was
                   an
                   external
                   act
                   of
                   worship
                   appropriated
                   to
                   God
                   himself
                   .
                
                 
                 
                   My
                   House
                   is
                   the
                   House
                   of
                   Prayer
                   ,
                
                 saith
                 our
                 Saviour
                 of
                 the
                 Temple
                 ;
                 
                 by
                 which
                 it
                 appears
                 that
                 
                   solemn
                   Invocation
                
                 was
                 then
                 looked
                 on
                 as
                 a
                 
                   peculiar
                   part
                
                 of
                 
                   divine
                   worship
                
                 .
                 But
                 I
                 need
                 not
                 prove
                 this
                 ,
                 since
                 it
                 is
                 granted
                 by
                 our
                 Adversaries
                 ,
                 that
                 one
                 sort
                 of
                 
                   Invocation
                   is
                   so
                   proper
                   to
                   God
                   ,
                   that
                   to
                   give
                   it
                   to
                   any
                   besides
                   him
                   were
                   Idolatry
                
                 ;
                 which
                 is
                 ,
                 as
                 
                   T.
                   G.
                
                 expresseth
                 it
                 ,
                 
                 
                   the
                   Prayer
                   we
                   make
                   to
                   God
                   as
                   the
                   Author
                   and
                   Giver
                   of
                   all
                   Good
                   ;
                   but
                   a
                   lower
                   sort
                   of
                   Invocation
                   ,
                
                 he
                 contends
                 ,
                 
                   may
                   be
                   given
                   to
                   Saints
                   and
                   Angels
                   .
                
                 My
                 business
                 here
                 ,
                 is
                 not
                 to
                 discuss
                 the
                 point
                 of
                 Invocation
                 ,
                 (
                 which
                 is
                 to
                 be
                 handled
                 at
                 large
                 in
                 its
                 proper
                 place
                 )
                 but
                 to
                 shew
                 ,
                 in
                 what
                 sense
                 it
                 was
                 understood
                 among
                 those
                 to
                 whom
                 God
                 gave
                 the
                 
                   Laws
                   of
                   his
                   worship
                
                 ,
                 and
                 whether
                 this
                 inferiour
                 sort
                 of
                 Invocation
                 were
                 thought
                 consistent
                 with
                 the
                 
                   true
                   worship
                   of
                   God.
                
                 We
                 will
                 then
                 suppose
                 
                 that
                 in
                 the
                 Temple
                 of
                 Hierusalem
                 ,
                 at
                 the
                 hours
                 of
                 prayer
                 ,
                 the
                 Iews
                 at
                 the
                 same
                 time
                 ,
                 and
                 with
                 the
                 same
                 outward
                 solemnity
                 of
                 worship
                 ,
                 should
                 make
                 their
                 prayers
                 first
                 to
                 
                   God
                   ,
                   to
                   have
                   mercy
                   upon
                   them
                
                 ;
                 and
                 then
                 immediately
                 to
                 make
                 their
                 addresses
                 to
                 Abraham
                 and
                 
                   Sarah
                   ,
                   Isaac
                
                 and
                 
                   Rebecca
                   ,
                   Iacob
                
                 and
                 Ioseph
                 ,
                 and
                 Moses
                 ,
                 and
                 the
                 
                   Prophets
                   to
                   pray
                   for
                   them
                
                 ;
                 whether
                 would
                 this
                 have
                 been
                 thought
                 agreeable
                 to
                 the
                 command
                 of
                 
                   worshipping
                   God
                
                 alone
                 ?
                 especially
                 ,
                 if
                 these
                 prayers
                 were
                 said
                 before
                 the
                 Images
                 of
                 those
                 persons
                 set
                 up
                 in
                 the
                 Temple
                 :
                 for
                 if
                 the
                 Law
                 did
                 only
                 forbid
                 the
                 worship
                 of
                 Heathen
                 Idols
                 ,
                 there
                 would
                 be
                 no
                 repugnancy
                 to
                 the
                 Law
                 in
                 all
                 this
                 .
                 What
                 course
                 can
                 we
                 now
                 take
                 to
                 resolve
                 this
                 Question
                 ?
                 I
                 know
                 but
                 three
                 waies
                 of
                 doing
                 it
                 .
                 1.
                 
                 By
                 comparing
                 this
                 practice
                 with
                 the
                 precept
                 of
                 worship
                 .
                 For
                 God
                 being
                 to
                 appoint
                 the
                 Laws
                 and
                 Rules
                 of
                 it
                 ,
                 we
                 are
                 to
                 enquire
                 in
                 the
                 first
                 place
                 ,
                 what
                 his
                 will
                 and
                 pleasure
                 was
                 ,
                 as
                 to
                 this
                 matter
                 ;
                 for
                 he
                 best
                 knew
                 what
                 worship
                 was
                 pleasing
                 to
                 him
                 .
                 If
                 he
                 hath
                 therefore
                 appropriated
                 all
                 acts
                 of
                 
                   Religious
                   worship
                
                 to
                 himself
                 ,
                 as
                 it
                 is
                 plain
                 he
                 hath
                 done
                 by
                 that
                 
                   Law
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   ,
                
                 then
                 it
                 is
                 unlawful
                 to
                 give
                 it
                 to
                 any
                 other
                 .
                 
                 If
                 it
                 be
                 said
                 ,
                 they
                 do
                 not
                 give
                 the
                 
                   worship
                   proper
                   to
                   God
                
                 ;
                 I
                 desire
                 to
                 know
                 who
                 shall
                 judge
                 what
                 is
                 the
                 
                   worship
                   proper
                   to
                   God
                
                 ,
                 He
                 by
                 his
                 Law
                 ,
                 or
                 we
                 by
                 distinctions
                 of
                 our
                 own
                 making
                 ?
                 Hath
                 God
                 himself
                 made
                 any
                 such
                 distinction
                 as
                 this
                 is
                 ?
                 Hath
                 He
                 bid
                 men
                 to
                 pray
                 to
                 Him
                 
                   as
                   the
                   Author
                   and
                   Giver
                   of
                   all
                   Good
                   ,
                   but
                   to
                   Angels
                   or
                   Saints
                   as
                   Mediatours
                   and
                   Intercessors
                   to
                   Him
                   ?
                
                 Nay
                 hath
                 He
                 not
                 forbidden
                 it
                 ,
                 when
                 he
                 commands
                 that
                 all
                 
                   Religious
                   worship
                
                 without
                 distinction
                 ,
                 be
                 given
                 to
                 himself
                 ?
                 And
                 where
                 the
                 Law
                 doth
                 not
                 distinguish
                 ,
                 what
                 presumption
                 is
                 it
                 in
                 us
                 to
                 do
                 it
                 ?
                 2.
                 
                 By
                 the
                 practise
                 of
                 the
                 
                   Iewish
                   Church
                
                 ;
                 and
                 it
                 is
                 granted
                 by
                 our
                 Adversaries
                 ,
                 
                 that
                 
                   there
                   was
                   no
                   Invocation
                   of
                   Saints
                   then
                   used
                   ,
                   because
                   ,
                
                 say
                 they
                 ,
                 
                   the
                   Saints
                   were
                   then
                   only
                   in
                   Limbo
                   ,
                   and
                   not
                   in
                   their
                   perfect
                   happiness
                   ,
                   nor
                   placed
                   over
                   the
                   Church
                   as
                   they
                   are
                   now
                
                 ;
                 but
                 the
                 Iews
                 knew
                 of
                 no
                 such
                 reason
                 as
                 this
                 to
                 hinder
                 them
                 ;
                 for
                 they
                 believed
                 those
                 great
                 Saints
                 to
                 be
                 in
                 a
                 state
                 of
                 perfect
                 Felicity
                 ,
                 therefore
                 this
                 could
                 be
                 no
                 ground
                 to
                 hinder
                 them
                 ;
                 and
                 withal
                 they
                 had
                 so
                 mighty
                 a
                 veneration
                 for
                 the
                 Patriarchs
                 ,
                 and
                 so
                 great
                 a
                 dread
                 of
                 the
                 
                   Divine
                   Majesty
                
                 ,
                 that
                 if
                 it
                 had
                 been
                 lawful
                 ,
                 none
                 would
                 have
                 been
                 more
                 ready
                 to
                 have
                 made
                 use
                 of
                 them
                 as
                 Mediators
                 
                 than
                 they
                 ;
                 for
                 we
                 see
                 how
                 ready
                 they
                 were
                 to
                 entreat
                 Moses
                 to
                 be
                 a
                 Mediator
                 between
                 God
                 and
                 them
                 ;
                 
                 why
                 should
                 not
                 they
                 have
                 continued
                 this
                 after
                 his
                 death
                 ,
                 if
                 they
                 had
                 believed
                 one
                 to
                 be
                 as
                 lawful
                 as
                 the
                 other
                 ?
                 But
                 
                   although
                   they
                   did
                   not
                   Invocate
                   Saints
                   ,
                   they
                   might
                   do
                   Angels
                
                 ;
                 and
                 some
                 have
                 attempted
                 to
                 prove
                 they
                 did
                 ,
                 although
                 the
                 Iews
                 know
                 of
                 no
                 such
                 practice
                 among
                 them
                 ,
                 albeit
                 they
                 attribute
                 so
                 much
                 to
                 the
                 Power
                 of
                 Angels
                 ,
                 
                 that
                 nothing
                 but
                 the
                 fear
                 of
                 Idolatry
                 could
                 restrain
                 them
                 ;
                 for
                 
                   they
                   believe
                   one
                   to
                   be
                   a
                   Spirit
                   set
                   over
                   Fire
                   ,
                   and
                   another
                   over
                   Water
                   ,
                   another
                   over
                   Clouds
                   ,
                
                 &c.
                 
                   as
                   the
                   Eastern
                   Idolaters
                   did
                
                 .
              
               
                 
                   But
                   did
                   not
                
                 Jacob
                 
                   pray
                   to
                   the
                   Angel
                
                 ,
                 Gen.
                 48.16
                 .
                 
                   the
                   Angel
                   that
                   redeemed
                   me
                   from
                   all
                   evil
                   ,
                   bless
                   the
                   lads
                   ?
                
                 No
                 saith
                 Abarbinel
                 ,
                 
                 
                   it
                   was
                   only
                   a
                   prayer
                   to
                   God
                   ,
                   that
                   had
                   made
                   use
                   of
                   his
                   Angel
                
                 ;
                 for
                 ,
                 he
                 saith
                 ,
                 
                   God
                   before
                   whom
                   my
                   Fathers
                   did
                   walk
                   ,
                   the
                   God
                   which
                   fed
                   me
                   all
                   my
                   life
                   long
                   unto
                   this
                   day
                   ,
                   the
                   Angel
                   which
                   redeemed
                   me
                   ,
                
                 &c.
                 if
                 this
                 were
                 an
                 invocation
                 of
                 the
                 Angel
                 ,
                 it
                 was
                 an
                 invocation
                 of
                 him
                 
                   as
                   the
                   Author
                   and
                   Giver
                   of
                   all
                   Good
                
                 ;
                 which
                 
                   T.
                   G.
                
                 confesses
                 to
                 be
                 Idolatry
                 :
                 but
                 Abravanel
                 parallels
                 it
                 with
                 that
                 saying
                 of
                 
                   Abraham
                   ,
                   The
                   Lord
                   God
                   of
                   Heaven
                   which
                   took
                   me
                   from
                   my
                   Fathers
                   House
                   ,
                
                 
                 
                   He
                   shall
                   
                   send
                   his
                   Angel
                   before
                   thee
                   .
                
                 But
                 we
                 need
                 not
                 run
                 to
                 the
                 Iews
                 to
                 clear
                 this
                 place
                 ,
                 for
                 S.
                 Athanasius
                 supposing
                 it
                 to
                 be
                 an
                 Invocation
                 ,
                 
                 from
                 thence
                 proves
                 ,
                 that
                 it
                 must
                 be
                 
                   understood
                   of
                   the
                   Eternal
                   Son
                   of
                   God
                   ,
                   for
                   ,
                
                 saith
                 he
                 ,
                 Jacob
                 
                   would
                   never
                   have
                   joyned
                   a
                   Creature
                   together
                   with
                   God
                   in
                   his
                   prayers
                   :
                
                 and
                 S.
                 Cyrill
                 ,
                 
                 more
                 generally
                 ;
                 
                   who
                   would
                   ever
                   pray
                   in
                   the
                   name
                   of
                   Angels
                   ?
                
                 And
                 S.
                 Hierome
                 in
                 terms
                 as
                 large
                 and
                 express
                 as
                 may
                 be
                 ,
                 
                   Nullum
                   invocare
                
                 ,
                 i.
                 e.
                 
                   in
                   nos
                   orando
                   vocare
                   nisi
                   Deum
                   debemus
                
                 ;
                 we
                 ought
                 
                   to
                   invocate
                   none
                   by
                   praying
                   to
                   them
                   but
                   God
                   himself
                   :
                
                 and
                 from
                 thence
                 he
                 proves
                 the
                 Wisdom
                 there
                 spoken
                 of
                 could
                 be
                 no
                 
                   created
                   Wisdom
                
                 .
                 So
                 that
                 neither
                 Iews
                 nor
                 Christians
                 did
                 believe
                 the
                 Invocation
                 of
                 Angels
                 to
                 have
                 been
                 practised
                 in
                 the
                 Church
                 of
                 Israel
                 .
              
               
                 3.
                 
                 In
                 this
                 case
                 it
                 is
                 reasonable
                 to
                 appeal
                 to
                 the
                 sense
                 of
                 Iewish
                 Writers
                 ,
                 who
                 must
                 be
                 presumed
                 to
                 understand
                 their
                 own
                 customs
                 best
                 ;
                 especially
                 in
                 respect
                 to
                 Idolatry
                 ,
                 which
                 they
                 have
                 suffered
                 so
                 much
                 for
                 ;
                 and
                 they
                 unanimously
                 declare
                 it
                 to
                 be
                 against
                 the
                 sense
                 of
                 the
                 Law
                 ,
                 to
                 make
                 Saints
                 or
                 Angels
                 to
                 be
                 Mediators
                 between
                 God
                 and
                 them
                 .
                 Maimonides
                 makes
                 this
                 to
                 be
                 consequent
                 upon
                 the
                 precept
                 against
                 Idolatry
                 ;
                 
                 and
                 makes
                 it
                 the
                 fifth
                 Fundamental
                 
                 of
                 the
                 
                   Law
                   ;
                   That
                   we
                   ought
                   to
                   worship
                   God
                   alone
                   ,
                   and
                   to
                   make
                   no
                   Mediators
                   between
                   God
                   and
                   us
                   ;
                   neither
                   Angels
                   ,
                   nor
                   Stars
                   ,
                   nor
                   Elements
                   ,
                   nor
                   any
                   such
                   things
                   ,
                   because
                   we
                   ought
                   to
                   direct
                   all
                   our
                   thoughts
                   to
                   God
                   alone
                   .
                
                 
                 And
                 Abravanel
                 in
                 his
                 Commentary
                 upon
                 the
                 Fundamentals
                 of
                 the
                 Law
                 ,
                 saith
                 ,
                 
                   their
                   wise
                   men
                   interpreted
                   that
                   verse
                   ,
                
                 the
                 Lord
                 our
                 God
                 is
                 nigh
                 unto
                 us
                 in
                 all
                 that
                 we
                 call
                 upon
                 him
                 for
                 ,
                 
                   that
                   they
                   should
                   only
                   invocate
                   God
                   ,
                   and
                   not
                
                 Michael
                 or
                 Gabriel
                 ,
                 &c.
                 and
                 saith
                 presently
                 after
                 ,
                 
                   That
                   this
                   sort
                   of
                   worship
                   belongs
                   only
                   to
                   God
                   ,
                   and
                   to
                   none
                   else
                   ,
                   according
                   to
                   the
                   sense
                   of
                   their
                   Wise-men
                   .
                   Maimonides
                
                 saith
                 ,
                 
                 
                   That
                   none
                   of
                   the
                   Idolaters
                   were
                   ever
                   so
                   mad
                   to
                   think
                   there
                   was
                   no
                   God
                   besides
                   the
                   Idol
                   they
                   worshipped
                   ;
                   or
                   that
                   the
                   Figure
                   they
                   worshipped
                   made
                   and
                   governed
                   the
                   World
                   ;
                   but
                   they
                   worship
                   them
                   as
                   Mediators
                   between
                   the
                   great
                   God
                   and
                   them
                   ,
                
                 and
                 so
                 he
                 interprets
                 that
                 place
                 ,
                 Mal.
                 1.11
                 .
                 
                   Incense
                   shall
                   be
                   offered
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 not
                 
                   Nomini
                   meo
                
                 ,
                 but
                 
                   propter
                   me
                
                 :
                 as
                 
                   though
                   the
                   Incense
                   they
                   offered
                   to
                   their
                   Idols
                   were
                   for
                   his
                   sake
                   ,
                
                 and
                 so
                 it
                 is
                 a
                 meer
                 
                   relative
                   Latria
                
                 :
                 and
                 he
                 adds
                 ,
                 
                   That
                   the
                   Idolaters
                   did
                   believe
                   one
                   God
                   ,
                   but
                   offended
                   against
                   the
                   precept
                   which
                   commands
                   Him
                   alone
                   to
                   be
                   worshipped
                   .
                
                 The
                 Paraphrase
                 of
                 Ionathan
                 
                 upon
                 1
                 Kings
                 18.21
                 .
                 
                   If
                   the
                   Lord
                   be
                   God
                   ,
                   follow
                   Him
                
                 ;
                 renders
                 it
                 thus
                 ,
                 
                   Is
                   not
                   God
                   thy
                   Lord
                   ?
                   therefore
                   serve
                   Him
                   alone
                   :
                   and
                   why
                   do
                   ye
                   wander
                   after
                
                 Baalim
                 
                   in
                   which
                   there
                   is
                   no
                   profit
                   .
                
                 But
                 I
                 need
                 mention
                 no
                 more
                 since
                 a
                 Learned
                 person
                 of
                 our
                 Church
                 hath
                 proved
                 in
                 a
                 set
                 Discourse
                 from
                 the
                 several
                 Testimonies
                 of
                 
                   Aben-Ezra
                   ,
                   Kimchi
                   ,
                   Iarchi
                
                 ,
                 
                 
                   Moses
                   bar-Nachman
                   ,
                   R.
                   Bechai
                   ,
                   Alschech
                   ,
                
                 and
                 others
                 of
                 greatest
                 reputation
                 among
                 the
                 Iews
                 ,
                 that
                 they
                 were
                 guilty
                 of
                 Idolatry
                 by
                 their
                 
                   Law
                   ,
                   who
                   believed
                   one
                   true
                   God
                   ,
                   but
                   gave
                   Religious
                   worship
                   to
                   other
                   things
                   ,
                   as
                   Mediators
                   between
                   God
                   and
                   them
                   .
                
              
               
                 6.
                 
                 The
                 last
                 I
                 shall
                 mention
                 as
                 an
                 
                   appropriate
                   act
                
                 of
                 
                   divine
                   worship
                
                 ,
                 is
                 ,
                 
                 
                   making
                   Vows
                   to
                   God
                
                 ;
                 which
                 the
                 Scripture
                 hath
                 so
                 fully
                 declared
                 to
                 belong
                 to
                 God
                 ,
                 as
                 a
                 part
                 of
                 divine
                 worship
                 ,
                 that
                 our
                 Adversaries
                 do
                 not
                 offer
                 to
                 deny
                 it
                 .
                 For
                 Vows
                 are
                 not
                 only
                 said
                 
                   to
                   be
                   made
                   to
                   God
                
                 ,
                 Numb
                 .
                 30.2
                 .
                 Deut.
                 23.21
                 ,
                 23.
                 but
                 they
                 are
                 joyned
                 with
                 Sacrifice
                 and
                 Oblations
                 ,
                 Isa.
                 19.21
                 .
                 And
                 therefore
                 Aquinas
                 makes
                 vowing
                 one
                 of
                 the
                 
                   proper
                   acts
                   of
                   Latria
                
                 ;
                 and
                 Bellarmin
                 confesses
                 ,
                 
                 
                   That
                   it
                   is
                   an
                   act
                   of
                   Religion
                   due
                   only
                   to
                   God.
                
                 Who
                 could
                 now
                 have
                 imagined
                 ,
                 after
                 such
                 confessions
                 to
                 have
                 
                 found
                 them
                 in
                 the
                 Church
                 of
                 Rome
                 making
                 
                   vows
                   to
                   Saints
                
                 as
                 solemnly
                 as
                 to
                 God
                 himself
                 ;
                 so
                 that
                 if
                 ever
                 men
                 did
                 condemn
                 themselves
                 for
                 Idolatry
                 ,
                 they
                 seem
                 to
                 do
                 it
                 by
                 such
                 plain
                 confessions
                 of
                 both
                 parts
                 ,
                 viz.
                 that
                 Vows
                 are
                 a
                 part
                 of
                 the
                 
                   worship
                   due
                   only
                   to
                   God
                
                 ;
                 and
                 that
                 they
                 give
                 
                   this
                   worship
                   to
                   Creatures
                
                 .
                 Here
                 one
                 would
                 think
                 we
                 had
                 them
                 fast
                 ;
                 yet
                 if
                 we
                 do
                 not
                 look
                 to
                 our selves
                 ,
                 they
                 will
                 slip
                 through
                 our
                 fingers
                 ,
                 and
                 escape
                 .
                 Is
                 not
                 ,
                 say
                 I
                 ,
                 
                   a
                   Vow
                   a
                   part
                   of
                   Latria
                   that
                   is
                   due
                   only
                   to
                   God
                   ?
                
                 Yes
                 ,
                 say
                 our
                 
                   Adversaries
                   ,
                   it
                   is
                   so
                   .
                   Do
                   not
                   you
                   make
                   Vows
                   to
                   Saints
                   as
                   formally
                   and
                   solemnly
                   as
                   to
                   God
                   himself
                
                 ;
                 as
                 the
                 
                   Dominicans
                   Vow
                
                 at
                 entrance
                 into
                 their
                 Order
                 ,
                 as
                 Cajetan
                 saith
                 ,
                 
                 is
                 made
                 
                   Deo
                   ,
                   Beatae
                   Mariae
                   ,
                   Beato
                   Dominico
                   &
                   omnibus
                   sanctis
                   ?
                   True
                   ,
                
                 say
                 they
                 ,
                 this
                 cannot
                 be
                 denied
                 .
                 
                   Do
                   not
                   you
                   then
                   give
                   to
                   the
                   creature
                   the
                   worship
                   proper
                   to
                   God
                   ,
                   which
                   you
                   confess
                   to
                   be
                   Idolatry
                   ?
                
                 Hold
                 ,
                 say
                 they
                 ,
                 we
                 distinguish
                 :
                 
                   but
                   about
                   what
                
                 ?
                 about
                 
                   making
                   Vows
                   to
                   Saints
                   together
                   with
                   God
                
                 ;
                 for
                 may
                 not
                 we
                 make
                 a
                 Vow
                 to
                 men
                 and
                 to
                 God
                 too
                 ,
                 and
                 who
                 will
                 say
                 that
                 is
                 Idolatry
                 ?
                 as
                 for
                 instance
                 ,
                 may
                 not
                 a
                 man
                 Vow
                 to
                 A.
                 and
                 B.
                 that
                 he
                 will
                 give
                 a
                 hundred
                 pound
                 to
                 an
                 Hospital
                 ?
                 here
                 the
                 Vow
                 is
                 made
                 both
                 to
                 God
                 ,
                 and
                 to
                 A.
                 and
                 
                   B.
                   But
                   
                   here
                
                 A.
                 and
                 B.
                 
                   are
                   only
                   witnesses
                
                 to
                 the
                 Vow
                 ,
                 but
                 the
                 formality
                 of
                 the
                 Vow
                 lies
                 in
                 the
                 
                   promise
                   made
                   to
                   God
                   to
                   do
                   such
                   things
                   for
                   his
                   service
                   and
                   honour
                   ;
                   and
                
                 A.
                 and
                 B.
                 
                   have
                   no
                   concernment
                   in
                   this
                
                 .
                 But
                 may
                 not
                 men
                 
                   Vow
                   obedience
                   to
                   Superiours
                
                 ,
                 and
                 that
                 is
                 more
                 than
                 making
                 them
                 witnesses
                 ?
                 Very
                 true
                 ,
                 but
                 then
                 this
                 obedience
                 is
                 the
                 matter
                 of
                 the
                 Vow
                 ,
                 or
                 the
                 thing
                 
                   that
                   is
                   vowed
                
                 ;
                 and
                 in
                 all
                 Vows
                 of
                 obedience
                 ,
                 there
                 are
                 many
                 limitations
                 implyed
                 ,
                 but
                 there
                 are
                 none
                 in
                 the
                 Vows
                 made
                 to
                 God
                 or
                 the
                 Saints
                 ;
                 but
                 withal
                 
                   they
                   Vow
                   to
                   God
                   and
                   the
                   Saints
                   that
                   they
                   will
                   obey
                   their
                   Superiours
                   .
                
                 So
                 that
                 their
                 obedience
                 to
                 Superiours
                 is
                 but
                 the
                 matter
                 of
                 the
                 Vow
                 made
                 to
                 God
                 and
                 the
                 
                   Saints
                   .
                   Well
                   then
                
                 ,
                 say
                 they
                 ,
                 
                   suppose
                   we
                   do
                   make
                   the
                   Saints
                   the
                   object
                
                 of
                 our
                 Vows
                 as
                 well
                 as
                 God
                 ;
                 yet
                 we
                 do
                 not
                 consider
                 the
                 Saints
                 as
                 
                   rational
                   creatures
                
                 ;
                 but
                 as
                 they
                 are
                 
                   Dii
                   participativè
                
                 ,
                 as
                 Cajetan
                 and
                 Bellarmin
                 both
                 say
                 .
                 And
                 is
                 not
                 this
                 the
                 very
                 answer
                 of
                 the
                 Heathens
                 ,
                 that
                 they
                 gave
                 
                   divine
                   worship
                
                 to
                 creatures
                 ,
                 not
                 as
                 creatures
                 ,
                 but
                 as
                 Gods
                 by
                 
                   way
                   of
                   participation
                
                 ?
                 Is
                 it
                 indeed
                 come
                 out
                 at
                 last
                 ,
                 that
                 we
                 are
                 to
                 look
                 on
                 the
                 Saints
                 as
                 
                   inferiour
                   Deities
                
                 ,
                 and
                 on
                 that
                 account
                 may
                 give
                 to
                 them
                 the
                 
                   worship
                   proper
                   to
                   God
                   ?
                   Votum
                   non
                   convenit
                   sanctis
                   ,
                
                 saith
                 
                   Bellarmin
                   ,
                   nisi
                   
                   quatenus
                   sunt
                   Dii
                   per
                   participationem
                   .
                
                 I
                 see
                 truth
                 may
                 be
                 smothered
                 a
                 long
                 time
                 ,
                 and
                 kept
                 under
                 by
                 violence
                 ,
                 but
                 it
                 will
                 break
                 out
                 at
                 last
                 ,
                 one
                 way
                 or
                 other
                 .
                 I
                 began
                 to
                 suspect
                 something
                 ,
                 when
                 I
                 found
                 the
                 Master
                 of
                 Controversies
                 ,
                 speak
                 of
                 the
                 Saints
                 being
                 
                   praepositi
                   Ecclesiae
                
                 set
                 
                   over
                   the
                   Church
                
                 ,
                 
                 but
                 I
                 could
                 hardly
                 have
                 expected
                 to
                 have
                 found
                 them
                 owned
                 for
                 
                   inferiour
                   Deities
                
                 ,
                 for
                 what
                 are
                 Gods
                 by
                 participation
                 but
                 such
                 
                   as
                   derive
                   their
                   power
                   from
                   God
                   ,
                   and
                   are
                   employed
                   by
                   Him
                   to
                   take
                   care
                   of
                   these
                   lower
                   things
                   ?
                
                 So
                 he
                 saith
                 ,
                 
                   the
                   Saints
                   do
                   curam
                   gerere
                   rerum
                   nostrarum
                   ,
                
                 take
                 
                   care
                   of
                   our
                   affairs
                
                 :
                 and
                 now
                 I
                 do
                 not
                 wonder
                 to
                 see
                 them
                 make
                 Vows
                 to
                 them
                 ,
                 or
                 perform
                 any
                 other
                 act
                 of
                 
                   Religious
                   worship
                
                 to
                 them
                 as
                 well
                 as
                 to
                 
                   God.
                   But
                   after
                   all
                   this
                   ado
                   ,
                   may
                   we
                   not
                   Vow
                   to
                   God
                   upon
                   a
                   higher
                   account
                   ,
                   and
                   to
                   the
                   Saints
                   upon
                   a
                   lower
                   ?
                
                 Yes
                 ,
                 no
                 doubt
                 ;
                 just
                 as
                 a
                 man
                 may
                 
                   swear
                   Allegiance
                
                 to
                 his
                 Prince
                 upon
                 the
                 account
                 of
                 his
                 
                   Soveraign
                   Authority
                
                 ;
                 and
                 to
                 one
                 of
                 his
                 Subjects
                 ,
                 as
                 a
                 
                   less
                   soveraign
                
                 .
                 For
                 if
                 Allegiance
                 be
                 peculiar
                 to
                 
                   Soveraign
                   Authority
                
                 ,
                 how
                 can
                 it
                 be
                 given
                 to
                 any
                 one
                 that
                 hath
                 it
                 not
                 ?
                 And
                 in
                 this
                 case
                 ,
                 it
                 is
                 confessed
                 that
                 
                   Vows
                   are
                   a
                   part
                   of
                   that
                   worship
                   which
                   is
                   proper
                   only
                   to
                   God
                
                 ;
                 and
                 how
                 then
                 can
                 they
                 be
                 given
                 to
                 any
                 else
                 besides
                 
                 Him
                 ?
                 And
                 Bellarmin
                 confesseth
                 ,
                 
                   That
                   Vows
                   in
                   the
                   Scriptures
                   are
                   alwaies
                   taken
                   for
                   promises
                   made
                   to
                   God
                   ;
                   for
                   when
                   they
                   were
                   written
                   ,
                   there
                   was
                   no
                   such
                   custom
                   of
                   vowing
                   to
                   Saints
                   .
                
                 A
                 very
                 fair
                 confession
                 !
                 But
                 how
                 then
                 comes
                 that
                 ,
                 which
                 all
                 the
                 time
                 when
                 the
                 Scripture
                 was
                 written
                 was
                 peculiar
                 to
                 God
                 ,
                 to
                 become
                 common
                 to
                 Him
                 and
                 His
                 Creatures
                 ?
                 why
                 may
                 not
                 sacrifice
                 be
                 made
                 common
                 as
                 well
                 as
                 Vows
                 ?
                 if
                 it
                 be
                 in
                 their
                 power
                 to
                 change
                 those
                 things
                 which
                 God
                 by
                 the
                 acknowledgement
                 of
                 our
                 Adversaries
                 hath
                 throughout
                 the
                 Scripture
                 made
                 peculiar
                 to
                 himself
                 .
              
               
                 2.
                 
                 This
                 therefore
                 will
                 require
                 a
                 farther
                 debate
                 ,
                 
                 
                   viz.
                   how
                   far
                   Gods
                   appropriating
                   these
                   Acts
                   of
                   worship
                   to
                   himself
                   doth
                   concern
                   us
                   ?
                
                 For
                 which
                 we
                 are
                 to
                 consider
                 ,
              
               
                 1.
                 
                 That
                 it
                 is
                 granted
                 by
                 
                   T.
                   G.
                
                 to
                 be
                 reasonable
                 ,
                 that
                 there
                 should
                 be
                 some
                 
                   external
                   acts
                
                 of
                 
                   worship
                   peculiar
                
                 to
                 God
                 ;
                 because
                 the
                 reason
                 of
                 his
                 worship
                 is
                 peculiar
                 ,
                 as
                 he
                 is
                 the
                 supreme
                 Lord
                 and
                 Governour
                 of
                 the
                 world
                 .
              
               
                 2.
                 
                 That
                 acts
                 of
                 worship
                 being
                 designed
                 to
                 honour
                 and
                 
                   please
                   God
                
                 ,
                 he
                 is
                 the
                 fittest
                 to
                 determine
                 what
                 those
                 
                   peculiar
                   acts
                
                 of
                 worship
                 shall
                 be
                 .
                 For
                 S.
                 Augustin
                 mentions
                 that
                 saying
                 of
                 Socrates
                 as
                 a
                 principle
                 of
                 
                 
                   natural
                   reason
                
                 ;
                 
                 
                   Unumquemque
                   Deum
                   sic
                   coli
                   oportere
                   ,
                   quo
                   modo
                   se
                   ipse
                   colendum
                   esse
                   praeceperit
                
                 ;
                 that
                 God
                 ought
                 to
                 be
                 worshipped
                 according
                 to
                 His
                 
                   own
                   appointment
                
                 .
                 To
                 which
                 himself
                 adds
                 ,
                 
                   That
                   if
                   men
                   worship
                   God
                   against
                   His
                   Will
                   ,
                   they
                   do
                   not
                   worship
                   Him
                   ,
                   but
                   their
                   own
                   imagination
                   :
                   and
                   therefore
                   they
                   are
                   to
                   examine
                   what
                   worship
                   this
                   God
                   doth
                   reserve
                   to
                   himself
                   ,
                   and
                   what
                   He
                   will
                   allow
                   to
                   any
                   other
                   .
                
                 
                 Origen
                 embraces
                 that
                 saying
                 of
                 
                   Celsus
                   ,
                   That
                   no
                   inferior
                   Being
                   ought
                   to
                   receive
                   any
                   Honour
                   against
                   the
                   Will
                   of
                   the
                   Supream
                   :
                   and
                   therefore
                   he
                   desires
                
                 Celsus
                 
                   to
                   prove
                   ,
                   that
                   those
                   Daemons
                   and
                   Heroes
                   ,
                   which
                   had
                   divine
                   worship
                   given
                   them
                   among
                   them
                   ,
                   ever
                   had
                   the
                   consent
                   of
                   the
                   Supreme
                   God
                   for
                   it
                   ;
                   but
                   it
                   rather
                   came
                   from
                   the
                   ignorance
                   and
                   barbarism
                   of
                   mankind
                   ,
                   which
                   by
                   degrees
                   fell
                   off
                   from
                   the
                   true
                   worship
                   of
                   God.
                
                 And
                 he
                 insists
                 upon
                 the
                 demonstration
                 of
                 this
                 ,
                 as
                 to
                 all
                 their
                 Deities
                 ,
                 how
                 they
                 can
                 shew
                 that
                 ever
                 God
                 gave
                 way
                 they
                 should
                 be
                 worshipped
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                   but
                   we
                   can
                   prove
                
                 ,
                 saith
                 he
                 ,
                 
                   by
                   evident
                   arguments
                   that
                   it
                   was
                   the
                   Will
                   of
                   God
                   that
                   all
                   men
                   should
                   honour
                   the
                   Son
                   ,
                   as
                   they
                   do
                   the
                   Father
                   .
                   Dei
                   honorem
                   per
                   Deum
                   docemur
                   ,
                
                 saith
                 Hilary
                 ;
                 
                 we
                 understand
                 how
                 to
                 
                 
                   worship
                   God
                   by
                   himself
                
                 .
                 S.
                 Chrysostom
                 saith
                 ,
                 
                 
                   Let
                   us
                   learn
                   to
                   honour
                   Christ
                   as
                   he
                   would
                   have
                   us
                   ,
                   for
                   that
                   is
                   the
                   most
                   pleasing
                   honour
                   ,
                   which
                   he
                   would
                   have
                   ,
                   and
                   not
                   that
                   which
                   we
                   would
                   give
                   .
                   S.
                
                 Peter
                 
                   thought
                   to
                   honour
                   Christ
                   by
                   refusing
                   to
                   be
                   washed
                   ,
                   but
                   this
                   was
                   not
                   honour
                   ,
                   but
                   directly
                   contrary
                   .
                
                 Which
                 I
                 desire
                 
                   T.
                   G.
                
                 to
                 take
                 notice
                 of
                 ,
                 that
                 he
                 may
                 better
                 understand
                 ,
                 that
                 
                   God
                   cannot
                   be
                   honoured
                   by
                   prohibited
                   acts
                   of
                   worship
                   ,
                   whatever
                   the
                   intention
                   of
                   the
                   person
                   be
                   .
                
                 But
                 one
                 would
                 think
                 this
                 were
                 a
                 principle
                 so
                 reasonable
                 in
                 it self
                 ,
                 that
                 I
                 need
                 not
                 vouch
                 Authorities
                 for
                 it
                 ;
                 yet
                 we
                 shall
                 soon
                 find
                 that
                 all
                 these
                 Authorities
                 are
                 no
                 more
                 than
                 necessary
                 .
              
               
                 3.
                 
                 
                   Acts
                   appropriated
                
                 to
                 the
                 
                   worship
                   of
                   God
                
                 by
                 his
                 own
                 appointment
                 ,
                 must
                 
                   continue
                   so
                
                 ,
                 till
                 himself
                 hath
                 
                   otherwise
                   declared
                
                 .
                 For
                 who
                 dares
                 alter
                 what
                 God
                 hath
                 appointed
                 ?
                 Indeed
                 if
                 the
                 
                   peculiar
                   acts
                   of
                   worship
                
                 had
                 depended
                 only
                 on
                 the
                 consent
                 of
                 mankind
                 ,
                 there
                 might
                 have
                 been
                 some
                 reason
                 for
                 men
                 by
                 
                   common
                   consent
                
                 to
                 have
                 changed
                 the
                 nature
                 and
                 signification
                 of
                 them
                 .
                 But
                 since
                 God
                 by
                 a
                 Law
                 hath
                 appropriated
                 some
                 parts
                 of
                 worship
                 to
                 himself
                 ,
                 we
                 ought
                 in
                 manners
                 to
                 know
                 his
                 mind
                 ,
                 before
                 we
                 give
                 away
                 any
                 part
                 of
                 that
                 which
                 was
                 once
                 peculiar
                 to
                 himself
                 ,
                 
                 to
                 any
                 of
                 his
                 creatures
                 .
              
               
                 4.
                 
                 Christ
                 hath
                 no
                 where
                 made
                 it
                 lawful
                 to
                 give
                 any
                 Acts
                 that
                 were
                 before
                 appropriate
                 to
                 the
                 worship
                 of
                 God
                 to
                 any
                 creature
                 .
                 We
                 do
                 acknowledge
                 that
                 Christ
                 did
                 take
                 away
                 by
                 the
                 design
                 of
                 his
                 doctrine
                 ,
                 that
                 
                   external
                   ceremonial
                   worship
                
                 that
                 was
                 among
                 the
                 Iews
                 ;
                 but
                 he
                 no
                 where
                 gives
                 the
                 least
                 intimation
                 ,
                 that
                 any
                 acts
                 which
                 before
                 were
                 peculiar
                 to
                 God
                 ,
                 might
                 now
                 be
                 given
                 to
                 any
                 else
                 besides
                 him
                 .
                 Nay
                 ,
                 instead
                 of
                 this
                 ,
                 he
                 layes
                 down
                 the
                 same
                 
                   Fundamental
                   precept
                
                 of
                 worship
                 which
                 was
                 in
                 the
                 Law
                 ,
                 
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   ,
                
                 and
                 he
                 explains
                 it
                 more
                 clearly
                 to
                 avoid
                 all
                 ambiguity
                 in
                 it
                 ,
                 by
                 expressing
                 that
                 restrictive
                 particle
                 only
                 ,
                 which
                 was
                 implyed
                 before
                 :
                 His
                 Apostles
                 utterly
                 refused
                 any
                 thing
                 like
                 
                   divine
                   honour
                
                 being
                 given
                 to
                 them
                 ,
                 and
                 when
                 one
                 of
                 them
                 after
                 an
                 ecstatical
                 manner
                 fell
                 down
                 before
                 an
                 Angel
                 ,
                 he
                 was
                 severely
                 rebuked
                 for
                 it
                 ,
                 and
                 bidden
                 to
                 
                   worship
                   God.
                
                 So
                 that
                 our
                 Adversaries
                 grant
                 ,
                 that
                 since
                 the
                 incarnation
                 the
                 Angels
                 would
                 not
                 receive
                 any
                 adoration
                 from
                 men
                 ;
                 it
                 seems
                 then
                 the
                 Gospel
                 is
                 so
                 far
                 from
                 giving
                 any
                 countenance
                 to
                 it
                 ,
                 that
                 it
                 suggests
                 a
                 new
                 argument
                 against
                 it
                 .
              
               
               
                 5.
                 
                 The
                 notion
                 of
                 Idolatry
                 under
                 the
                 Gospel
                 ,
                 doth
                 remain
                 the
                 same
                 that
                 it
                 was
                 before
                 .
                 For
                 we
                 find
                 such
                 a
                 sin
                 often
                 expressed
                 ,
                 and
                 condemned
                 ,
                 and
                 cautions
                 given
                 against
                 it
                 ,
                 
                   Neither
                   be
                   ye
                   Idolaters
                
                 ,
                 
                 
                   as
                   were
                   some
                   of
                   them
                   :
                   wherefore
                   my
                   dearly
                   beloved
                   ,
                   flee
                   from
                   Idolatry
                   ;
                   Little
                   Children
                   keep
                   your selves
                   from
                   Idols
                   .
                
                 
                 What
                 notion
                 of
                 Idolatry
                 could
                 they
                 have
                 ,
                 but
                 what
                 was
                 the
                 same
                 ,
                 which
                 the
                 Iews
                 had
                 from
                 the
                 Law
                 of
                 Moses
                 ?
                 The
                 notion
                 of
                 Idolatry
                 was
                 a
                 
                   new
                   thing
                
                 among
                 the
                 Gentiles
                 who
                 knew
                 no
                 harm
                 at
                 all
                 in
                 giving
                 
                   divine
                   worship
                
                 to
                 creatures
                 ;
                 from
                 whence
                 should
                 they
                 understand
                 the
                 sinfulness
                 and
                 the
                 nature
                 of
                 it
                 ,
                 if
                 not
                 from
                 some
                 
                   Law
                   of
                   God
                
                 ?
                 the
                 Apostles
                 pretended
                 to
                 give
                 no
                 
                   new
                   Law
                
                 about
                 it
                 ,
                 and
                 never
                 corrected
                 any
                 mistake
                 among
                 the
                 Iews
                 concerning
                 it
                 ,
                 as
                 they
                 did
                 in
                 other
                 things
                 ;
                 therefore
                 the
                 notion
                 of
                 Idolatry
                 did
                 continue
                 the
                 same
                 ,
                 that
                 it
                 was
                 before
                 .
              
               
                 6.
                 
                 It
                 was
                 Idolatry
                 among
                 the
                 Iews
                 to
                 give
                 the
                 
                   appropriate
                   acts
                   of
                   divine
                   worship
                
                 to
                 any
                 thing
                 but
                 God
                 :
                 which
                 I
                 have
                 already
                 proved
                 from
                 the
                 words
                 of
                 the
                 Law
                 ,
                 and
                 the
                 concurrent
                 Testimony
                 of
                 the
                 
                   Iewish
                   Writers
                
                 ;
                 and
                 from
                 these
                 things
                 laid
                 together
                 ,
                 it
                 follows
                 ,
                 that
                 it
                 is
                 Idolatry
                 for
                 men
                 now
                 to
                 give
                 any
                 of
                 the
                 fore-mentioned
                 
                   appropriate
                   
                   signs
                   of
                   divine
                   worship
                
                 to
                 any
                 thing
                 but
                 God
                 :
                 whether
                 it
                 be
                 sacrifice
                 ,
                 or
                 adoration
                 ,
                 or
                 
                   building
                   Temples
                
                 and
                 Altars
                 ,
                 or
                 
                   burning
                   incense
                
                 ,
                 or
                 invocation
                 ,
                 or
                 
                   making
                   Vows
                
                 ;
                 for
                 if
                 all
                 these
                 were
                 things
                 appropriated
                 to
                 the
                 worship
                 of
                 God
                 by
                 his
                 Law
                 ,
                 the
                 using
                 of
                 these
                 to
                 any
                 creature
                 ,
                 is
                 
                   not
                   meer
                   disobedience
                   to
                   his
                   Law
                   ,
                
                 but
                 a
                 giving
                 to
                 the
                 
                   creature
                   the
                   worship
                   proper
                   to
                   God
                
                 ;
                 which
                 on
                 all
                 sides
                 is
                 confessed
                 to
                 be
                 Idolatry
                 .
              
               
                 
                 No
                 ,
                 saith
                 
                   T.
                   G.
                   this
                   proves
                   only
                   an
                   extrinsecal
                   denomination
                   of
                   Idolatry
                
                 ;
                 
                 
                   for
                   if
                   ,
                   for
                   instance
                   ,
                   God
                   hath
                   forbidden
                   external
                   adoration
                   to
                   be
                   given
                   to
                   an
                   Image
                   ,
                   his
                   prohibition
                   of
                   such
                   worship
                   may
                   make
                   it
                   indeed
                   to
                   be
                   unlawful
                   ,
                   but
                   hinders
                   not
                   the
                   Act
                   from
                   passing
                   whither
                   it
                   was
                   intended
                   ;
                   and
                   consequently
                   if
                   it
                   be
                   intended
                   or
                   directed
                   by
                   the
                   understanding
                   and
                   will
                   to
                   God
                   ,
                   though
                   after
                   an
                   unlawful
                   manner
                   ,
                   it
                   will
                   not
                   fail
                   to
                   be
                   terminated
                   upon
                   God
                   ;
                   and
                   the
                   act
                   is
                   an
                   act
                   of
                   disobedience
                   ,
                   or
                   of
                   some
                   other
                   sin
                   ,
                   and
                   called
                   Idolatry
                   only
                   by
                   a
                   Metaphorical
                   denomination
                   ,
                   as
                   Idolatry
                   is
                   called
                   Adultery
                   ,
                   and
                   the
                   Fields
                   are
                   said
                   to
                   be
                   joyful
                   and
                   sing
                   .
                
                 
                 For
                 ,
                 as
                 he
                 saith
                 elsewhere
                 ,
                 
                   as
                   no
                   command
                   of
                   God
                   can
                   make
                   that
                   to
                   be
                   not
                   Idolatry
                   ,
                   which
                   is
                   so
                   in
                   the
                   
                   nature
                   of
                   the
                   thing
                   ;
                   so
                   no
                   prohibition
                   (
                   if
                   there
                   were
                   any
                   )
                   could
                   make
                   that
                   to
                   be
                   Idolatry
                   which
                   hath
                   not
                   in
                   it
                   the
                   true
                   and
                   real
                   nature
                   of
                   Idolatry
                   .
                
              
               
                 To
                 make
                 this
                 matter
                 the
                 more
                 clear
                 ,
                 I
                 shall
                 here
                 take
                 away
                 this
                 cavil
                 of
                 
                   T.
                   G.
                
                 ,
                 because
                 it
                 relates
                 to
                 the
                 right
                 stating
                 of
                 the
                 Nature
                 of
                 Idolatry
                 ;
                 which
                 is
                 agreed
                 on
                 both
                 sides
                 to
                 be
                 ,
                 
                   giving
                   to
                   the
                   creature
                   the
                   worship
                   due
                   only
                   to
                   God
                
                 ;
                 and
                 the
                 controversie
                 between
                 us
                 is
                 this
                 ,
                 whether
                 on
                 supposition
                 that
                 God
                 hath
                 prohibited
                 the
                 act
                 of
                 adoration
                 to
                 an
                 Image
                 under
                 the
                 notion
                 of
                 Idolatry
                 ;
                 that
                 act
                 be
                 
                   real
                   Idolatry
                
                 or
                 no
                 ?
                 The
                 only
                 pretence
                 on
                 their
                 side
                 that
                 it
                 was
                 not
                 ,
                 was
                 this
                 ,
                 
                   that
                   the
                   intention
                   of
                   the
                   Person
                   being
                   to
                   terminate
                   his
                   worship
                   on
                   God
                   ,
                   and
                   not
                   barely
                   on
                   the
                   Image
                   ,
                   it
                   could
                   not
                   be
                   real
                   Idolatry
                
                 ;
                 my
                 business
                 was
                 to
                 remove
                 this
                 pretence
                 ;
                 which
                 I
                 did
                 by
                 this
                 argument
                 ,
                 
                   because
                   God
                   himself
                   denyes
                   to
                   receive
                   it
                   ,
                   and
                   therefore
                   it
                   must
                   be
                   terminated
                   on
                   the
                   creature
                
                 :
                 the
                 consequence
                 of
                 this
                 
                   T.
                   G.
                
                 rejects
                 
                   as
                   utterly
                   false
                   ,
                   because
                   humane
                   acts
                   go
                   whither
                   they
                   are
                   intended
                   ,
                   and
                   that
                   the
                   prohibition
                   of
                   God
                   only
                   makes
                   the
                   act
                   unlawful
                   ,
                   and
                   doth
                   not
                   hinder
                   its
                   going
                   to
                   its
                   object
                   .
                
                 To
                 take
                 off
                 this
                 ,
                 I
                 undertook
                 to
                 shew
                 ,
                 that
                 where
                 God
                 hath
                 prohibited
                 any
                 acts
                 of
                 worship
                 ,
                 that
                 
                 worship
                 so
                 given
                 cannot
                 be
                 said
                 
                   to
                   be
                   terminated
                   upon
                   him
                
                 :
                 because
                 worship
                 being
                 as
                 here
                 understood
                 ,
                 
                   an
                   outward
                   signification
                   of
                   honour
                   and
                   respect
                   ,
                
                 God
                 making
                 a
                 rule
                 for
                 his
                 own
                 worship
                 ,
                 whatever
                 hath
                 disobedience
                 in
                 it
                 ,
                 must
                 
                   dishonour
                   God
                
                 ;
                 and
                 that
                 were
                 a
                 contradiction
                 
                   to
                   honour
                   God
                   by
                   dishonouring
                   him
                
                 ;
                 and
                 therefore
                 God
                 giving
                 it
                 the
                 
                   denomination
                   of
                   Idolatry
                   ,
                   mens
                   intentions
                
                 could
                 not
                 excuse
                 them
                 from
                 the
                 guilt
                 of
                 it
                 .
                 For
                 I
                 said
                 ,
                 whither
                 soever
                 men
                 directed
                 their
                 intention
                 ,
                 it
                 is
                 plain
                 from
                 Scripture
                 ,
                 that
                 
                   God
                   doth
                   interpret
                   this
                   kind
                   of
                   worship
                
                 to
                 be
                 terminated
                 on
                 the
                 Image
                 ;
                 and
                 therefore
                 the
                 Israelites
                 are
                 said
                 
                   to
                   worship
                   the
                   molten
                   Image
                
                 ,
                 although
                 they
                 directed
                 their
                 intention
                 to
                 God
                 by
                 it
                 .
                 This
                 is
                 the
                 short
                 and
                 true
                 account
                 of
                 the
                 force
                 and
                 design
                 of
                 that
                 discourse
                 ,
                 upon
                 which
                 
                   T.
                   G.
                
                 makes
                 such
                 
                   clamours
                   of
                   vanity
                   ,
                   impertinency
                   ,
                   changing
                   the
                   Question
                   ,
                   contradiction
                   ,
                   downright
                   Sophistry
                   ,
                
                 and
                 what
                 not
                 ?
                 save
                 only
                 answering
                 the
                 argument
                 contained
                 in
                 it
                 .
                 But
                 I
                 beseech
                 
                   T.
                   G.
                
                 to
                 let
                 me
                 understand
                 the
                 Sophistry
                 of
                 this
                 argument
                 :
                 
                 for
                 he
                 hath
                 not
                 yet
                 discovered
                 any
                 thing
                 like
                 it
                 ,
                 but
                 only
                 that
                 he
                 did
                 not
                 ,
                 or
                 would
                 not
                 understand
                 the
                 strength
                 and
                 design
                 of
                 it
                 .
                 I
                 will
                 therefore
                 do
                 him
                 the
                 kindness
                 to
                 make
                 it
                 plainer
                 to
                 him
                 .
              
               
               
                 In
                 all
                 Acts
                 of
                 worship
                 there
                 are
                 three
                 things
                 to
                 be
                 explained
                 .
                 1.
                 
                 The
                 
                   inward
                   intention
                
                 of
                 the
                 mind
                 .
                 2.
                 
                 The
                 
                   outward
                   act
                
                 of
                 worship
                 .
                 3.
                 
                 The
                 passing
                 of
                 that
                 
                   outward
                   act
                
                 according
                 to
                 the
                 
                   inward
                   intention
                
                 ;
                 or
                 the
                 terminating
                 of
                 it
                 .
              
               
                 1.
                 
                 The
                 
                   inward
                   intention
                
                 of
                 the
                 mind
                 ,
                 is
                 either
                 (
                 1.
                 )
                 
                   Actual
                   cogitation
                
                 of
                 the
                 
                   object
                   intended
                
                 ,
                 or
                 (
                 2.
                 )
                 Directing
                 the
                 
                   outward
                   act
                
                 to
                 some
                 
                   particular
                   end
                
                 .
                 As
                 when
                 I
                 see
                 a
                 picture
                 that
                 puts
                 me
                 in
                 mind
                 of
                 a
                 Friend
                 ,
                 the
                 
                   inward
                   intention
                
                 of
                 the
                 mind
                 in
                 the
                 act
                 of
                 seeing
                 is
                 carried
                 to
                 the
                 object
                 represented
                 ,
                 which
                 is
                 no
                 more
                 than
                 
                   simple
                   cogitation
                
                 ,
                 or
                 apprehension
                 of
                 the
                 Person
                 by
                 an
                 Idea
                 of
                 him
                 in
                 my
                 mind
                 ;
                 but
                 when
                 I
                 kiss
                 that
                 picture
                 out
                 of
                 the
                 esteem
                 I
                 have
                 for
                 him
                 ,
                 the
                 
                   intention
                   of
                   the
                   mind
                
                 is
                 by
                 that
                 outward
                 act
                 to
                 shew
                 the
                 respect
                 I
                 have
                 for
                 his
                 Person
                 .
              
               
                 2.
                 
                 The
                 
                   outward
                   act
                
                 of
                 worship
                 may
                 be
                 considered
                 two
                 wayes
                 .
                 1.
                 
                 Physically
                 ,
                 and
                 abstractly
                 from
                 any
                 Law
                 ,
                 and
                 so
                 it
                 depends
                 upon
                 the
                 nature
                 of
                 the
                 intention
                 .
                 2.
                 
                 Morally
                 ,
                 as
                 good
                 or
                 evil
                 ,
                 and
                 so
                 it
                 receives
                 its
                 denomination
                 from
                 the
                 Law
                 ,
                 and
                 not
                 from
                 the
                 bare
                 intention
                 of
                 the
                 Person
                 ;
                 as
                 if
                 a
                 man
                 steals
                 with
                 an
                 intention
                 of
                 charity
                 ,
                 the
                 goodness
                 of
                 his
                 intention
                 doth
                 not
                 hinder
                 the
                 act
                 from
                 falling
                 under
                 the
                 denomination
                 of
                 theft
                 .
              
               
               
                 3.
                 
                 The
                 passing
                 of
                 the
                 
                   outward
                   act
                
                 according
                 to
                 the
                 
                   inward
                   intention
                
                 ,
                 or
                 the
                 terminating
                 of
                 it
                 ,
                 signifies
                 no
                 more
                 out
                 of
                 these
                 terms
                 ,
                 than
                 that
                 it
                 was
                 the
                 intention
                 of
                 the
                 person
                 who
                 did
                 it
                 to
                 
                   honour
                   God
                
                 by
                 doing
                 it
                 ;
                 but
                 whether
                 this
                 be
                 really
                 an
                 act
                 of
                 honour
                 to
                 God
                 or
                 no
                 ,
                 is
                 not
                 to
                 be
                 judged
                 by
                 the
                 
                   simple
                   intention
                
                 of
                 the
                 Doer
                 ,
                 but
                 by
                 the
                 Law
                 and
                 Rule
                 of
                 worship
                 which
                 God
                 hath
                 given
                 .
                 And
                 how
                 can
                 God
                 be
                 honoured
                 by
                 a
                 palpable
                 act
                 of
                 disobedience
                 ?
                 and
                 how
                 can
                 that
                 worship
                 be
                 terminated
                 as
                 worship
                 upon
                 him
                 ,
                 who
                 hath
                 utterly
                 refused
                 it
                 ?
                 And
                 supposing
                 that
                 God
                 hath
                 appropriated
                 that
                 
                   outward
                   act
                
                 of
                 worship
                 to
                 himself
                 ,
                 which
                 is
                 given
                 to
                 an
                 Image
                 ,
                 this
                 is
                 giving
                 the
                 worship
                 to
                 a
                 creature
                 ,
                 which
                 is
                 proper
                 to
                 God
                 ;
                 which
                 
                   T.
                   G.
                
                 cannot
                 deny
                 to
                 be
                 the
                 definition
                 of
                 real
                 Idolatry
                 .
                 This
                 was
                 the
                 meaning
                 and
                 intention
                 of
                 my
                 former
                 discourse
                 ,
                 however
                 
                   T.
                   G.
                
                 lamentably
                 mistakes
                 and
                 perverts
                 it
                 .
              
               
                 1.
                 
                 He
                 saith
                 ,
                 
                   this
                   is
                   changing
                   the
                   State
                   of
                   the
                   Question
                
                 ;
                 how
                 so
                 ?
                 Why
                 ,
                 forsooth
                 ,
                 
                   my
                   charge
                   was
                   of
                   real
                   Idolatry
                   ,
                   and
                   my
                   proof
                   is
                   only
                   of
                   Metaphorical
                   Idolatry
                   ,
                   and
                   by
                   extrinsecal
                   denomination
                   .
                
                 What
                 need
                 is
                 there
                 that
                 men
                 have
                 a
                 care
                 of
                 their
                 words
                 that
                 have
                 to
                 do
                 with
                 such
                 Sophisters
                 !
                 All
                 
                 that
                 I
                 said
                 of
                 denomination
                 ,
                 was
                 no
                 more
                 than
                 this
                 ,
                 
                   The
                   Divine
                   Law
                   being
                   the
                   rule
                   of
                   worship
                   all
                   prohibited
                   wayes
                   of
                   worship
                   must
                   receive
                   that
                   denomination
                   which
                   God
                   himself
                   gives
                   them
                   :
                
                 what
                 is
                 this
                 to
                 
                   Metaphorical
                   Idolatry
                
                 ?
                 If
                 I
                 say
                 that
                 unjust
                 reproaching
                 ones
                 neighbour
                 ,
                 or
                 taking
                 away
                 his
                 Goods
                 ,
                 or
                 lying
                 with
                 his
                 wife
                 ,
                 must
                 receive
                 that
                 denomination
                 which
                 the
                 Law
                 gives
                 them
                 ,
                 doth
                 this
                 imply
                 that
                 it
                 is
                 only
                 
                   Metaphorical
                   Theft
                   and
                   Adultery
                   ,
                   and
                   false
                   Witness
                   ?
                
                 I
                 do
                 assure
                 him
                 ,
                 I
                 meant
                 very
                 
                   real
                   Idolatry
                
                 ,
                 under
                 that
                 denomination
                 ;
                 and
                 that
                 upon
                 this
                 reason
                 ,
                 which
                 I
                 have
                 now
                 more
                 largely
                 insisted
                 upon
                 ,
                 viz.
                 that
                 it
                 belongs
                 to
                 God
                 to
                 
                   appropriate
                   acts
                   of
                   worship
                
                 to
                 himself
                 ,
                 that
                 God
                 having
                 appropriated
                 them
                 ,
                 they
                 become
                 due
                 only
                 to
                 him
                 ;
                 and
                 therefore
                 they
                 who
                 do
                 these
                 acts
                 to
                 any
                 besides
                 himself
                 ,
                 do
                 give
                 to
                 the
                 creature
                 the
                 worship
                 
                   due
                   to
                   God
                   alone
                
                 ,
                 which
                 is
                 the
                 very
                 definition
                 of
                 
                   real
                   Idolatry
                   T.
                   G.
                
                 contends
                 for
                 .
                 But
                 the
                 
                   real
                   Idolatry
                   I
                   meant
                
                 ,
                 he
                 saith
                 ,
                 
                   was
                   that
                   which
                   was
                   so
                   antecedently
                   to
                   any
                   prohibition
                   ,
                   as
                   appears
                   by
                   my
                   contending
                   that
                   the
                   Church
                   of
                
                 Rome
                 
                   doth
                   require
                   the
                   giving
                   the
                   creature
                   the
                   honour
                   due
                   only
                   to
                   God.
                
                 What
                 strange
                 arguing
                 is
                 this
                 ,
                 for
                 so
                 a
                 subtile
                 a
                 Sophister
                 !
                 Would
                 not
                 any
                 one
                 that
                 
                   had
                   
                   looked
                   over
                
                 Aristotles
                 threshold
                 (
                 to
                 use
                 his
                 own
                 phrase
                 )
                 discern
                 ,
                 that
                 if
                 Idolatry
                 doth
                 consist
                 
                   in
                   giving
                   the
                   creature
                   the
                   worship
                   due
                   only
                   to
                   God
                   ,
                
                 as
                 many
                 wayes
                 as
                 worship
                 may
                 become
                 
                   due
                   ,
                   Idolatry
                
                 may
                 be
                 committed
                 ?
                 Cannot
                 God
                 make
                 any
                 of
                 the
                 former
                 
                   appropriate
                   acts
                   of
                   worship
                
                 to
                 become
                 due
                 only
                 to
                 himself
                 ?
                 cannot
                 he
                 tye
                 us
                 to
                 perform
                 them
                 to
                 him
                 ?
                 and
                 then
                 they
                 become
                 due
                 to
                 him
                 :
                 and
                 cannot
                 he
                 restrain
                 us
                 from
                 doing
                 them
                 to
                 any
                 other
                 ?
                 and
                 then
                 they
                 become
                 
                   due
                   only
                
                 to
                 him
                 :
                 and
                 is
                 not
                 then
                 the
                 doing
                 of
                 any
                 of
                 these
                 
                   prohibited
                   acts
                
                 to
                 a
                 creature
                 ,
                 the
                 giving
                 to
                 them
                 
                   the
                   worship
                   due
                   only
                   to
                   God
                   ?
                
                 Is
                 the
                 
                   outward
                   act
                
                 of
                 
                   sacrifice
                   due
                   only
                   to
                   God
                
                 antecedently
                 to
                 a
                 prohibition
                 or
                 no
                 ?
                 If
                 it
                 be
                 due
                 only
                 to
                 
                   God
                   antecedently
                   to
                   his
                   will
                
                 ,
                 it
                 is
                 alwayes
                 and
                 necessarily
                 due
                 to
                 him
                 ,
                 and
                 
                   to
                   him
                   alone
                
                 :
                 and
                 let
                 
                   T.
                   G.
                
                 at
                 his
                 leisure
                 prove
                 ,
                 that
                 
                   antecedently
                   to
                   any
                   Law
                   of
                   God
                   ,
                   it
                   was
                   necessary
                   to
                   worship
                   God
                   by
                   sacrifice
                   ,
                   and
                   unlawful
                   so
                   to
                   worship
                   any
                   else
                   besides
                   him
                   .
                
                 If
                 it
                 depends
                 on
                 the
                 will
                 of
                 God
                 ,
                 then
                 either
                 it
                 is
                 no
                 Idolatry
                 to
                 offer
                 sacrifice
                 to
                 a
                 creature
                 ;
                 and
                 then
                 the
                 Sacrifice
                 of
                 the
                 Mass
                 may
                 be
                 offered
                 to
                 Saints
                 or
                 Images
                 :
                 or
                 if
                 it
                 be
                 ,
                 then
                 
                   real
                   Idolatry
                
                 may
                 be
                 consequent
                 to
                 a
                 prohibition
                 .
                 But
                 he
                 thinks
                 he
                 hath
                 a
                 greater
                 advantage
                 
                 against
                 me
                 by
                 my
                 saying
                 ,
                 
                   that
                   any
                   Image
                   being
                   made
                   so
                   far
                   the
                   object
                   of
                   divine
                   worship
                   ,
                
                 
                 
                   that
                   men
                   do
                   bow
                   down
                   before
                   it
                   ,
                   doth
                   thereby
                   become
                   an
                   Idol
                   ,
                   and
                   on
                   that
                   account
                   is
                   forbidden
                   in
                   the
                   second
                   Commandment
                   .
                
                 This
                 is
                 downright
                 trifling
                 ;
                 for
                 if
                 I
                 should
                 say
                 ,
                 that
                 taking
                 away
                 a
                 mans
                 goods
                 against
                 his
                 consent
                 is
                 Theft
                 ,
                 and
                 
                   on
                   that
                   account
                
                 is
                 forbidden
                 in
                 the
                 
                   eighth
                   Commandment
                
                 ,
                 would
                 any
                 man
                 imagine
                 ,
                 that
                 I
                 must
                 speak
                 of
                 Theft
                 antecedent
                 to
                 the
                 Command
                 ?
                 for
                 it
                 implyes
                 no
                 more
                 ,
                 than
                 that
                 it
                 is
                 contrary
                 to
                 the
                 Command
                 .
                 But
                 as
                 it
                 is
                 in
                 the
                 case
                 of
                 Theft
                 ,
                 that
                 is
                 alwayes
                 a
                 sin
                 ,
                 although
                 the
                 particular
                 species
                 of
                 it
                 ,
                 and
                 the
                 denomination
                 of
                 particular
                 acts
                 doth
                 suppose
                 
                   positive
                   Laws
                
                 about
                 Dominion
                 and
                 Property
                 ;
                 so
                 it
                 is
                 in
                 the
                 case
                 of
                 Idolatry
                 ,
                 the
                 general
                 nature
                 of
                 it
                 is
                 alwayes
                 the
                 same
                 ,
                 viz.
                 
                   the
                   giving
                   the
                   worship
                   to
                   a
                   creature
                   ,
                   which
                   is
                   due
                   only
                   to
                   God
                   ,
                
                 although
                 the
                 denomination
                 of
                 particular
                 acts
                 may
                 depend
                 upon
                 positive
                 Laws
                 ,
                 because
                 God
                 may
                 appropriate
                 peculiar
                 acts
                 of
                 worship
                 to
                 himself
                 ,
                 which
                 being
                 done
                 by
                 him
                 ,
                 those
                 acts
                 being
                 given
                 to
                 a
                 creature
                 ,
                 receive
                 the
                 denomination
                 of
                 Idolatry
                 ,
                 which
                 ,
                 without
                 those
                 Laws
                 they
                 would
                 not
                 have
                 done
                 .
                 So
                 that
                 still
                 the
                 general
                 notion
                 of
                 Idolatry
                 ,
                 is
                 antecedent
                 
                 to
                 positive
                 Laws
                 ,
                 but
                 yet
                 the
                 determination
                 of
                 particular
                 acts
                 ,
                 whether
                 they
                 are
                 Idolatry
                 or
                 no
                 ,
                 do
                 depend
                 on
                 the
                 positive
                 Laws
                 which
                 God
                 hath
                 given
                 about
                 his
                 worship
                 .
                 And
                 if
                 
                   T.
                   G.
                
                 had
                 understood
                 the
                 nature
                 of
                 
                   humane
                   acts
                
                 ,
                 as
                 he
                 pretends
                 ,
                 he
                 would
                 never
                 have
                 made
                 such
                 trifling
                 objections
                 as
                 these
                 :
                 For
                 is
                 it
                 not
                 thus
                 ,
                 in
                 the
                 nature
                 of
                 the
                 other
                 sins
                 forbidden
                 in
                 the
                 Commandments
                 as
                 well
                 as
                 Idolatry
                 ,
                 that
                 are
                 supposed
                 to
                 be
                 the
                 most
                 
                   morally
                   evil
                
                 antecedent
                 to
                 any
                 prohibition
                 ?
                 Suppose
                 it
                 be
                 murder
                 ,
                 adultery
                 ,
                 or
                 disobedience
                 to
                 Parents
                 ;
                 although
                 I
                 grant
                 these
                 things
                 to
                 have
                 a
                 general
                 notion
                 antecedently
                 to
                 any
                 Laws
                 ;
                 yet
                 when
                 we
                 come
                 to
                 enquire
                 into
                 particular
                 acts
                 ,
                 whether
                 they
                 do
                 receive
                 those
                 denominations
                 or
                 no
                 ,
                 we
                 must
                 then
                 judge
                 by
                 particular
                 Laws
                 ,
                 which
                 determine
                 what
                 acts
                 are
                 to
                 be
                 accounted
                 
                   Murder
                   ,
                   Adultery
                
                 ,
                 or
                 Disobedience
                 ;
                 as
                 whether
                 execution
                 of
                 malefactors
                 be
                 
                   prohibited
                   Murder
                
                 ,
                 whether
                 marrying
                 many
                 Wives
                 be
                 Adultery
                 ,
                 whether
                 not
                 complying
                 with
                 the
                 Religion
                 of
                 ones
                 Parents
                 be
                 disobedience
                 .
                 These
                 things
                 I
                 mention
                 ,
                 to
                 make
                 
                   T.
                   G.
                
                 understand
                 a
                 little
                 better
                 ,
                 the
                 nature
                 of
                 
                   Moral
                   Acts
                
                 ,
                 and
                 that
                 a
                 general
                 notion
                 of
                 Idolatry
                 being
                 antecedent
                 to
                 a
                 prohibition
                 ,
                 is
                 very
                 consistent
                 with
                 the
                 determining
                 
                 any
                 particular
                 acts
                 ,
                 (
                 as
                 the
                 worship
                 of
                 Images
                 ,
                 to
                 be
                 
                   Idolatry
                   ,
                
                 )
                 to
                 be
                 consequent
                 to
                 that
                 prohibition
                 .
              
               
                 But
                 I
                 perceive
                 a
                 particular
                 pleasure
                 these
                 men
                 take
                 ,
                 to
                 make
                 me
                 seem
                 
                   to
                   contradict
                   my self
                
                 ;
                 and
                 here
                 
                   T.
                   G.
                
                 is
                 at
                 it
                 ,
                 as
                 wisely
                 as
                 the
                 rest
                 ;
                 thus
                 blind
                 men
                 apprehend
                 nothing
                 but
                 contradictions
                 in
                 the
                 diversity
                 of
                 colours
                 by
                 the
                 different
                 reflections
                 of
                 light
                 ;
                 but
                 the
                 comfort
                 is
                 ,
                 that
                 others
                 know
                 that
                 it
                 is
                 only
                 their
                 want
                 of
                 sight
                 ,
                 that
                 makes
                 them
                 cry
                 out
                 ,
                 contradictions
                 .
                 But
                 wherein
                 lyes
                 this
                 horrible
                 self-contradiction
                 ?
                 Why
                 truly
                 it
                 seems
                 I
                 had
                 said
                 ,
                 
                   that
                   an
                   Image
                   being
                   made
                   so
                   far
                   the
                   object
                   of
                   divine
                   worship
                   that
                   men
                   do
                   bow
                   down
                   before
                   it
                   ,
                   doth
                   thereby
                   become
                   an
                   Idol
                   ,
                   and
                   on
                   that
                   account
                   is
                   forbidden
                   in
                   the
                   second
                   Commandment
                   .
                
                 Well!
                 and
                 what
                 then
                 ?
                 where
                 lyes
                 the
                 contradiction
                 ?
                 Hold
                 a
                 little
                 ,
                 it
                 will
                 come
                 presently
                 :
                 in
                 the
                 mean
                 time
                 
                   mark
                   those
                   words
                   ,
                   on
                   that
                   Account
                
                 :
                 but
                 I
                 say
                 ,
                 
                   that
                   the
                   worship
                   which
                   God
                   denyes
                   to
                   receive
                   ,
                   cannot
                   be
                   terminated
                   on
                   him
                   but
                   on
                   the
                   Image
                   .
                
                 Is
                 this
                 the
                 contradiction
                 then
                 ?
                 
                   No
                   ,
                   not
                   yet
                   neither
                
                 .
                 The
                 conceit
                 had
                 need
                 be
                 good
                 ,
                 it
                 is
                 so
                 long
                 in
                 delivering
                 ;
                 but
                 at
                 last
                 it
                 comes
                 like
                 a
                 thunder-showre
                 ,
                 full
                 of
                 sulphur
                 and
                 darkness
                 ,
                 with
                 a
                 terrible
                 
                   crack
                   :
                   either
                   I
                   mean
                   
                   that
                   this
                   worship
                   cannot
                   be
                   terminated
                   on
                   God
                   antecedently
                   to
                   the
                   Prohibition
                   ,
                   because
                   on
                   that
                   account
                   the
                   worship
                   of
                   an
                   Image
                   is
                   forbidden
                   in
                   the
                   second
                   Commandment
                   ;
                   or
                   if
                   it
                   cannot
                   be
                   terminated
                   on
                   the
                   account
                   of
                   the
                   Prohibition
                   ,
                   then
                   it
                   is
                   not
                   on
                   that
                   account
                   forbidden
                   .
                
                 What
                 a
                 needless
                 invention
                 was
                 that
                 of
                 
                   Gunpowder
                   !
                   T.
                   G.
                
                 can
                 blow
                 a
                 man
                 up
                 with
                 a
                 train
                 of
                 consequences
                 from
                 his
                 own
                 words
                 ,
                 let
                 him
                 but
                 have
                 the
                 laying
                 of
                 it
                 .
                 Could
                 I
                 ever
                 have
                 thought
                 ,
                 that
                 such
                 innocent
                 words
                 ,
                 as
                 
                   on
                   that
                   account
                
                 ,
                 should
                 have
                 had
                 so
                 much
                 Nitre
                 and
                 Sulphur
                 in
                 them
                 ?
                 For
                 let
                 any
                 man
                 read
                 over
                 those
                 words
                 ,
                 and
                 see
                 if
                 he
                 can
                 find
                 any
                 thing
                 antecedent
                 to
                 the
                 prohibition
                 in
                 them
                 .
                 For
                 having
                 in
                 that
                 place
                 shewed
                 that
                 the
                 words
                 
                   Idolum
                   ,
                   sculptile
                   ,
                   imago
                
                 are
                 
                   promiscuously
                   used
                   in
                   Scripture
                
                 ,
                 I
                 presently
                 add
                 ,
                 
                   By
                   which
                   it
                   appears
                   ,
                   that
                   any
                   Image
                   being
                   made
                   so
                   far
                   the
                   object
                   of
                   divine
                   worship
                   that
                   men
                   do
                   bow
                   down
                   before
                   it
                   ,
                   doth
                   thereby
                   become
                   an
                   Idol
                   ,
                   and
                   on
                   that
                   account
                   is
                   forbidden
                   in
                   this
                   Commandment
                   .
                   By
                   which
                   it
                   appears
                
                 (
                 mark
                 that
                 )
                 this
                 
                   T.
                   G.
                
                 pares
                 off
                 ,
                 as
                 not
                 fit
                 for
                 his
                 purpose
                 ;
                 
                   i.
                   e.
                
                 from
                 the
                 sense
                 of
                 the
                 word
                 in
                 
                   Scripture
                   ;
                   that
                   any
                   Image
                   being
                   made
                   so
                   far
                   the
                   object
                   of
                   divine
                   worship
                   that
                   men
                   do
                   bow
                   down
                   before
                   it
                   ;
                   i.
                   e.
                
                 if
                 
                 men
                 do
                 perform
                 that
                 act
                 of
                 worship
                 to
                 an
                 Image
                 which
                 God
                 hath
                 forbidden
                 the
                 doing
                 towards
                 it
                 ;
                 what
                 then
                 ?
                 then
                 say
                 I
                 ,
                 
                   it
                   becomes
                   an
                   Idol
                
                 ,
                 for
                 whatever
                 hath
                 divine
                 worship
                 given
                 to
                 it
                 ,
                 is
                 so
                 ;
                 
                   and
                   on
                   that
                   account
                   ,
                   i.
                   e.
                
                 of
                 its
                 having
                 that
                 
                   act
                   of
                   divine
                   worship
                
                 done
                 to
                 it
                 
                   by
                   bowing
                   before
                   it
                   ,
                   it
                   is
                   forbidden
                   in
                   this
                   Commandment
                   ,
                   i.
                   e.
                
                 it
                 comes
                 within
                 the
                 reach
                 of
                 that
                 prohibition
                 ;
                 the
                 meaning
                 of
                 all
                 which
                 is
                 no
                 more
                 than
                 to
                 shew
                 ,
                 that
                 adoration
                 of
                 Images
                 is
                 Idolatry
                 by
                 vertue
                 of
                 that
                 Commandment
                 .
                 But
                 ,
                 thus
                 are
                 we
                 put
                 to
                 construe
                 and
                 paraphrase
                 our
                 own
                 words
                 ,
                 to
                 free
                 our selves
                 either
                 from
                 the
                 ignorance
                 ,
                 or
                 malice
                 of
                 our
                 Adversaries
                 .
                 But
                 with
                 this
                 fetch
                 T.G.
                 stands
                 and
                 laughs
                 through
                 his
                 fingers
                 ,
                 at
                 the
                 trick
                 he
                 hath
                 plaid
                 me
                 ;
                 and
                 bids
                 me
                 ,
                 with
                 a
                 secret
                 pleasure
                 at
                 his
                 notable
                 invention
                 ,
                 
                   to
                   extricate
                   my self
                   out
                   of
                   this
                   Labyrinth
                   .
                
                 But
                 doth
                 not
                 
                   T.
                   G.
                
                 remember
                 the
                 old
                 woman
                 in
                 Seneca
                 ,
                 that
                 
                   thought
                   the
                   Room
                   was
                   dark
                   ,
                   when
                   she
                   lost
                   her
                   sight
                   ,
                
                 and
                 no
                 doubt
                 would
                 have
                 pleased
                 her self
                 to
                 think
                 she
                 left
                 Children
                 in
                 the
                 dark
                 ,
                 when
                 the
                 Sun
                 shined
                 ?
                 I
                 would
                 desire
                 
                   T.
                   G.
                
                 to
                 look
                 for
                 the
                 Labyrinth
                 nearer
                 home
                 ;
                 for
                 I
                 cannot
                 discern
                 any
                 ,
                 unless
                 it
                 should
                 be
                 in
                 the
                 perplexity
                 of
                 his
                 own
                 thoughts
                 ;
                 for
                 I
                 am
                 unwilling
                 to
                 believe
                 that
                 he
                 doth
                 this
                 
                 with
                 a
                 design
                 to
                 
                   play
                   tricks
                
                 ;
                 and
                 to
                 fly-blow
                 my
                 words
                 on
                 purpose
                 to
                 make
                 others
                 
                   distaste
                   them
                
                 .
                 But
                 what
                 if
                 after
                 all
                 this
                 
                   Sophistry
                   ,
                   T.
                   G.
                
                 very
                 mercifully
                 yields
                 me
                 the
                 thing
                 I
                 pleaded
                 for
                 ,
                 
                   viz.
                   that
                   the
                   worship
                   which
                   God
                   hath
                   forbidden
                   ,
                   cannot
                   be
                   terminated
                   upon
                   himself
                   ?
                
                 For
                 ,
                 he
                 saith
                 ,
                 
                   that
                   if
                   God
                   have
                   forbidden
                   himself
                   to
                   be
                   worshipped
                   after
                   such
                   a
                   manner
                   ,
                
                 
                 
                   the
                   giving
                   him
                   such
                   worship
                   will
                   be
                   a
                   dishonouring
                   of
                   him
                   ,
                   though
                   the
                   Giver
                   intend
                   it
                   never
                   so
                   much
                   for
                   his
                   Honour
                   .
                
                 I
                 see
                 T.G.
                 after
                 all
                 ,
                 is
                 a
                 good
                 natured
                 man
                 ,
                 and
                 although
                 he
                 will
                 shew
                 a
                 thousand
                 tricks
                 ,
                 rather
                 than
                 be
                 thought
                 to
                 have
                 it
                 forced
                 from
                 him
                 ,
                 yet
                 let
                 him
                 alone
                 ,
                 and
                 he
                 will
                 give
                 as
                 much
                 as
                 a
                 man
                 would
                 desire
                 .
                 For
                 what
                 could
                 I
                 wish
                 for
                 more
                 ,
                 than
                 he
                 here
                 grants
                 ?
                 
                   Prohibited
                   worship
                
                 ,
                 he
                 grants
                 ,
                 
                   is
                   dishonouring
                   God
                   ,
                   though
                   a
                   man
                   intend
                   it
                   never
                   so
                   much
                   for
                   his
                   honour
                   :
                   and
                   worship
                   ,
                
                 he
                 yields
                 
                   to
                   be
                   an
                   external
                   signification
                   of
                   honour
                
                 ;
                 then
                 God
                 is
                 honoured
                 when
                 he
                 is
                 worshipped
                 ;
                 how
                 then
                 can
                 he
                 be
                 worshipped
                 by
                 the
                 same
                 act
                 by
                 which
                 he
                 is
                 dishonoured
                 ;
                 for
                 so
                 he
                 would
                 be
                 honoured
                 by
                 that
                 by
                 which
                 he
                 is
                 dishonoured
                 ;
                 which
                 comes
                 much
                 nearer
                 to
                 a
                 contradiction
                 ,
                 than
                 any
                 thing
                 he
                 charges
                 me
                 with
                 .
                 But
                 all
                 this
                 while
                 he
                 cannot
                 understand
                 ,
                 
                   that
                   this
                   is
                   
                   terminating
                   the
                   honour
                   due
                   to
                   God
                   on
                   the
                   Image
                   :
                
                 I
                 ask
                 him
                 then
                 ,
                 where
                 that
                 honour
                 rests
                 ?
                 it
                 must
                 be
                 some
                 where
                 ;
                 not
                 
                   on
                   God
                
                 ,
                 for
                 ,
                 he
                 confesses
                 
                   God
                   is
                   dishonoured
                
                 ,
                 and
                 therefore
                 it
                 can
                 be
                 no
                 where
                 else
                 ,
                 but
                 on
                 the
                 Image
                 ,
                 and
                 consequently
                 it
                 is
                 
                   real
                   Idolatry
                
                 ,
                 and
                 not
                 meerly
                 Metaphorical
                 ,
                 or
                 by
                 
                   extrinsecal
                   denomination
                
                 .
              
               
                 3.
                 
                 I
                 now
                 proceed
                 to
                 shew
                 ,
                 
                 that
                 the
                 
                   Christian
                   church
                
                 hath
                 condemned
                 those
                 for
                 Idolatry
                 who
                 have
                 been
                 guilty
                 only
                 of
                 applying
                 some
                 
                   external
                   appropriate
                   acts
                
                 of
                 
                   divine
                   worship
                
                 to
                 other
                 things
                 besides
                 God.
                 What
                 made
                 the
                 Church
                 of
                 Alexandria
                 be
                 so
                 severe
                 with
                 Origen
                 for
                 but
                 holding
                 the
                 incense
                 in
                 his
                 hands
                 ,
                 which
                 those
                 about
                 him
                 cast
                 from
                 thence
                 upon
                 the
                 Altar
                 ?
                 yet
                 for
                 this
                 ,
                 he
                 was
                 cast
                 out
                 of
                 the
                 Church
                 ,
                 saith
                 Epiphanius
                 .
                 
                 In
                 the
                 Acts
                 of
                 Marcellinus
                 ,
                 which
                 Baronius
                 produces
                 ,
                 
                 he
                 is
                 condemned
                 for
                 
                   offering
                   incense
                
                 in
                 the
                 Temple
                 of
                 Vesta
                 ,
                 out
                 of
                 complyance
                 with
                 Dioclesian
                 ;
                 yet
                 he
                 was
                 only
                 guilty
                 of
                 the
                 
                   external
                   act
                
                 of
                 Idolatry
                 ,
                 saith
                 Bellarmin
                 ,
                 
                 having
                 no
                 infidelity
                 in
                 his
                 mind
                 ;
                 and
                 this
                 was
                 the
                 common
                 case
                 of
                 the
                 
                   Thurificati
                   ,
                   viz.
                
                 of
                 those
                 who
                 
                   offered
                   incense
                
                 only
                 out
                 of
                 fear
                 ;
                 and
                 not
                 with
                 an
                 intention
                 to
                 honour
                 the
                 Idol
                 by
                 it
                 ;
                 yet
                 these
                 were
                 looked
                 on
                 
                 as
                 
                   lapsed
                   persons
                
                 ,
                 and
                 great
                 severities
                 of
                 penance
                 were
                 prescribed
                 them
                 ,
                 as
                 appears
                 by
                 the
                 Canons
                 of
                 Ancyra
                 and
                 many
                 others
                 .
                 But
                 if
                 there
                 be
                 no
                 
                   external
                   appropriate
                   acts
                   of
                   divine
                   worship
                
                 ;
                 if
                 
                   burning
                   in●ense
                
                 be
                 
                   an
                   indifferent
                   thing
                
                 ,
                 and
                 may
                 be
                 used
                 
                   to
                   God
                
                 ,
                 or
                 the
                 Creature
                 ;
                 if
                 Idolatry
                 depends
                 on
                 the
                 intention
                 of
                 the
                 mind
                 ;
                 I
                 desire
                 to
                 know
                 ,
                 what
                 the
                 fault
                 of
                 the
                 Thurificati
                 was
                 ?
                 For
                 if
                 it
                 were
                 lawful
                 
                   to
                   burn
                   incense
                
                 to
                 a
                 creature
                 ,
                 what
                 harm
                 was
                 there
                 in
                 the
                 doing
                 it
                 by
                 Marcellinus
                 at
                 the
                 request
                 of
                 the
                 Emperour
                 ,
                 if
                 he
                 intended
                 it
                 for
                 no
                 more
                 than
                 a
                 
                   civil
                   respect
                
                 to
                 him
                 ?
                 
                   But
                   it
                   was
                   in
                   the
                   Temple
                   of
                   Vesta
                   ,
                   and
                   therefore
                   was
                   divine
                   worship
                   .
                
                 Then
                 ,
                 say
                 I
                 ,
                 an
                 act
                 in
                 it self
                 equivocal
                 ,
                 becomes
                 
                   appropriate
                   to
                   divine
                   worship
                
                 ,
                 being
                 performed
                 with
                 the
                 circumstances
                 of
                 Religion
                 ;
                 which
                 is
                 that
                 I
                 have
                 been
                 hitherto
                 proving
                 .
                 But
                 if
                 
                   external
                   acts
                
                 receive
                 their
                 denomination
                 from
                 the
                 
                   inward
                   intention
                
                 of
                 the
                 mind
                 ,
                 no
                 doubt
                 the
                 Iesuits
                 in
                 China
                 ,
                 were
                 far
                 more
                 in
                 the
                 Right
                 than
                 the
                 
                   primitive
                   Church
                
                 ;
                 and
                 by
                 this
                 doctrine
                 of
                 
                   directing
                   the
                   intention
                   in
                   outwards
                   acts
                   of
                   worship
                   ,
                
                 the
                 lives
                 of
                 many
                 thousand
                 Martyrs
                 might
                 have
                 been
                 saved
                 .
                 For
                 in
                 the
                 
                   Roman
                   Martyrology
                   Decemb.
                
                 25.
                 we
                 find
                 in
                 Nicomedia
                 at
                 one
                 time
                 ,
                 
                 many
                 
                   thousand
                   Martyrs
                
                 destroyed
                 
                 by
                 Dioclesian
                 ,
                 being
                 met
                 together
                 in
                 a
                 Church
                 ,
                 rather
                 than
                 they
                 would
                 escape
                 by
                 offering
                 a
                 
                   little
                   incense
                   at
                   their
                   coming
                   out
                   :
                
                 the
                 
                   Greek
                   Menology
                
                 saith
                 ,
                 
                   they
                   were
                   twenty
                   thousand
                
                 ;
                 too
                 great
                 a
                 number
                 to
                 lose
                 their
                 lives
                 for
                 so
                 
                   indifferent
                   a
                   ceremony
                
                 ,
                 as
                 T.G.
                 accounts
                 it
                 ;
                 might
                 not
                 they
                 ,
                 when
                 they
                 were
                 bid
                 to
                 
                   offer
                   incense
                
                 to
                 Iove
                 ,
                 direct
                 
                   their
                   intention
                   to
                   the
                   Supream
                   God
                   ?
                
                 and
                 then
                 
                   T.
                   G.
                
                 would
                 assure
                 them
                 ,
                 
                   the
                   act
                   must
                   pass
                   whither
                   it
                   was
                   directed
                
                 ;
                 and
                 it
                 was
                 meer
                 ignorance
                 of
                 the
                 
                   nature
                   of
                   humane
                   acts
                
                 for
                 men
                 to
                 imagine
                 otherwise
                 .
                 What
                 great
                 pity
                 it
                 is
                 ,
                 
                   so
                   saving
                   a
                   doctrine
                
                 (
                 to
                 the
                 Lives
                 at
                 least
                 ,
                 though
                 not
                 to
                 the
                 Souls
                 of
                 Christians
                 )
                 had
                 not
                 been
                 known
                 in
                 that
                 age
                 ,
                 when
                 so
                 many
                 poor
                 Christians
                 suffered
                 Martyrdom
                 for
                 the
                 want
                 of
                 it
                 !
                 How
                 admirably
                 would
                 
                   T.
                   G.
                
                 upon
                 his
                 principles
                 have
                 perswaded
                 those
                 Christians
                 of
                 Nicomedia
                 to
                 resolution
                 and
                 constancy
                 in
                 suffering
                 !
                 
                 
                   What
                   is
                   it
                   the
                   Emperour
                   requires
                   of
                   you
                   to
                   save
                   your
                   Lives
                   ?
                   [
                   
                     O
                     Sir
                     say
                     they
                     ,
                     it
                     is
                     to
                     burn
                     incense
                     .
                  
                   ]
                
                 
                   To
                   burn
                   incense
                   !
                   is
                   that
                   a
                   thing
                   for
                   you
                   to
                   venture
                   your
                   Lives
                   for
                   ?
                   I
                   am
                   ashamed
                   of
                   your
                   ignorance
                   ;
                   what
                   do
                   not
                   you
                   know
                   ,
                   that
                   burning
                   incense
                   at
                   least
                   now
                   in
                   the
                   New
                   Law
                   
                     is
                     an
                     indifferent
                     ceremony
                     ,
                     and
                     may
                     be
                     used
                     to
                     
                     God
                     or
                     to
                     men
                     ?
                     [
                     O
                     but
                     we
                     are
                     required
                     to
                     burn
                     incense
                     to
                  
                   Jove
                   .
                   ]
                
                 
                   What
                   have
                   none
                   of
                   you
                   
                     looked
                     over
                  
                   Aristotles
                   threshold
                   ,
                   that
                   you
                   do
                   not
                   know
                   ,
                   
                     that
                     actions
                     go
                     whither
                     they
                     are
                     intended
                     ?
                  
                   well
                   ,
                   let
                   me
                   give
                   you
                   this
                   advice
                   ;
                   when
                   you
                   burn
                   the
                   incense
                   ,
                   direct
                   your
                   intention
                   aright
                   to
                   God
                   ,
                   and
                   my
                   life
                   for
                   yours
                   ,
                   the
                   act
                   will
                   pass
                   to
                   him
                   ,
                   and
                   not
                   to
                   Iove
                   ,
                   as
                   surely
                   as
                   an
                   Arrow
                   well
                   level'd
                   hits
                   the
                   mark
                   that
                   is
                   aimed
                   at
                   .
                
                 I
                 see
                 plainly
                 ,
                 
                   this
                   threshold
                   of
                   Aristotle
                
                 would
                 have
                 done
                 more
                 service
                 to
                 have
                 saved
                 the
                 
                   Christians
                   Lives
                
                 ,
                 than
                 all
                 the
                 precepts
                 of
                 Christ
                 or
                 his
                 Apostles
                 .
                 But
                 I
                 find
                 none
                 of
                 the
                 
                   primitive
                   Christians
                
                 had
                 peeped
                 through
                 
                   Aristotles
                   Keyhole
                
                 ,
                 much
                 less
                 had
                 they
                 
                   stept
                   over
                   his
                   threshold
                
                 ,
                 unless
                 they
                 were
                 those
                 
                   Philosophical
                   Christians
                
                 ,
                 the
                 Gnosticks
                 ;
                 for
                 they
                 perfectly
                 understood
                 this
                 principle
                 ,
                 and
                 ordered
                 their
                 actions
                 accordingly
                 ;
                 for
                 they
                 had
                 a
                 mighty
                 care
                 of
                 their
                 intention
                 ,
                 and
                 kept
                 a
                 good
                 
                   sound
                   faith
                
                 within
                 ,
                 and
                 for
                 all
                 the
                 
                   outward
                   acts
                   of
                   worship
                
                 among
                 the
                 Gentiles
                 ,
                 they
                 could
                 do
                 them
                 with
                 the
                 best
                 of
                 them
                 ,
                 and
                 only
                 they
                 did
                 by
                 them
                 ,
                 as
                 they
                 do
                 with
                 Pigeons
                 in
                 the
                 East
                 ,
                 they
                 bound
                 their
                 intention
                 fast
                 about
                 them
                 ,
                 and
                 with
                 them
                 then
                 they
                 were
                 sure
                 they
                 would
                 fly
                 to
                 
                 the
                 place
                 they
                 intended
                 them
                 .
                 But
                 why
                 doth
                 S.
                 Augustine
                 find
                 such
                 fault
                 with
                 Seneca
                 for
                 complying
                 with
                 the
                 
                   outward
                   acts
                   of
                   worship
                
                 among
                 the
                 
                   Heathen
                   Idolaters
                
                 ?
                 
                 and
                 with
                 the
                 rest
                 of
                 the
                 Philosophers
                 for
                 the
                 same
                 things
                 ?
                 
                 Why
                 doth
                 Aquinas
                 quote
                 these
                 passages
                 with
                 approbation
                 ?
                 Did
                 they
                 know
                 the
                 intention
                 of
                 Seneca
                 ,
                 or
                 the
                 Philosophers
                 ?
                 Why
                 doth
                 Cajetan
                 say
                 ,
                 
                 
                   that
                   a
                   man
                   that
                   commits
                   only
                   the
                   external
                   act
                   of
                   Idolatry
                   ,
                   is
                   as
                   guilty
                   as
                   he
                   that
                   commits
                   the
                   external
                   act
                   of
                   theft
                   ?
                   To
                   both
                   which
                   ,
                
                 he
                 sayes
                 ,
                 
                   no
                   more
                   is
                   necessary
                   than
                   a
                   voluntary
                   inclination
                   to
                   do
                   that
                   act
                
                 ;
                 not
                 any
                 apprehension
                 in
                 the
                 mind
                 that
                 what
                 he
                 worships
                 is
                 God
                 ,
                 nor
                 any
                 intention
                 to
                 direct
                 that
                 act
                 only
                 to
                 the
                 Image
                 .
                 Nay
                 ,
                 why
                 doth
                 
                   Gregory
                   de
                   Valentia
                
                 himself
                 say
                 ,
                 
                 that
                 
                   outward
                   acts
                   of
                   worship
                   may
                   be
                   so
                   proper
                   to
                   God
                   either
                   from
                   their
                   own
                   nature
                   ,
                   or
                   the
                   consent
                   of
                   mankind
                   ,
                   that
                   whosoever
                   doth
                   them
                   ,
                   whatever
                   his
                   inward
                   intention
                   be
                   ,
                   ought
                   to
                   be
                   understood
                   to
                   give
                   the
                   honour
                   proper
                   to
                   God
                   to
                   that
                   for
                   whose
                   sake
                   he
                   doth
                   them
                   ?
                
                 And
                 this
                 he
                 calls
                 an
                 
                   implicit
                   ,
                   Tannerus
                
                 an
                 
                   indirect
                   intention
                
                 ,
                 
                 but
                 neither
                 of
                 them
                 suppose
                 it
                 to
                 be
                 either
                 an
                 actual
                 ,
                 or
                 
                   virtual
                   intention
                
                 of
                 the
                 mind
                 ,
                 but
                 only
                 that
                 which
                 may
                 be
                 gathered
                 from
                 the
                 
                   outward
                   acts
                
                 .
                 Nay
                 ,
                 
                   T.
                   G.
                
                 himself
                 
                 saith
                 ,
                 
                 
                   that
                   on
                   supposition
                   the
                   Philosophers
                   did
                   believe
                   one
                   God
                   ,
                   and
                   yet
                   joyned
                   with
                   the
                   people
                   in
                   the
                   practice
                   of
                   their
                   Idolatry
                   ,
                   they
                   were
                   worthily
                   condemned
                   by
                   the
                   Apostle
                   ,
                   though
                   but
                   for
                   the
                   external
                   profession
                   of
                   praying
                   and
                   offering
                   sacrifice
                   to
                   their
                   Images
                   .
                
                 Say
                 you
                 so
                 ?
                 and
                 yet
                 do
                 
                   outward
                   acts
                
                 certainly
                 
                   go
                   whither
                   they
                   are
                   intended
                
                 ?
                 Suppose
                 then
                 these
                 Philosophers
                 intended
                 to
                 
                   worship
                   the
                   true
                   God
                
                 by
                 those
                 Images
                 ?
                 where
                 this
                 Idolatry
                 or
                 no
                 ?
                 if
                 not
                 ,
                 why
                 were
                 they
                 so
                 much
                 to
                 blame
                 ,
                 for
                 giving
                 worship
                 to
                 the
                 
                   true
                   God
                
                 by
                 an
                 Image
                 ?
                 which
                 
                   T.
                   G.
                
                 commends
                 ,
                 
                   as
                   a
                   very
                   good
                   thing
                
                 .
                 Was
                 it
                 the
                 figure
                 of
                 their
                 Images
                 displeased
                 him
                 ?
                 that
                 could
                 not
                 be
                 ,
                 for
                 the
                 Statue
                 of
                 
                   Iupiter
                   Capitolinus
                
                 might
                 as
                 fitly
                 represent
                 God
                 to
                 them
                 as
                 that
                 of
                 an
                 
                   old
                   man
                   in
                   their
                   Churches
                
                 ;
                 and
                 young
                 Iupiter
                 in
                 the
                 
                   lap
                   of
                   Fortune
                
                 ,
                 (
                 an
                 
                   Image
                   Cicero
                
                 mentions
                 )
                 might
                 put
                 him
                 in
                 mind
                 of
                 one
                 of
                 the
                 most
                 common
                 Images
                 in
                 their
                 Church
                 ;
                 
                 and
                 by
                 the
                 help
                 of
                 a
                 
                   good
                   intention
                
                 might
                 be
                 carryed
                 to
                 a
                 
                   right
                   object
                
                 .
                 And
                 why
                 might
                 not
                 intention
                 do
                 that
                 ,
                 which
                 their
                 Church
                 afterwards
                 did
                 ,
                 when
                 it
                 changed
                 the
                 Temple
                 of
                 Hercules
                 to
                 S.
                 Alexius
                 ,
                 because
                 he
                 was
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                 and
                 that
                 of
                 the
                 two
                 
                   Brothers
                   Romulus
                
                 and
                 Remus
                 ,
                 or
                 as
                 Bellarmin
                 saith
                 
                 Castor
                 and
                 Pollux
                 ,
                 to
                 Cosmas
                 and
                 Damianus
                 ;
                 and
                 the
                 Pantheon
                 to
                 
                   Omnium
                   Sanctorum
                
                 ?
                 If
                 there
                 be
                 no
                 harm
                 in
                 the
                 thing
                 ,
                 there
                 could
                 be
                 none
                 in
                 the
                 intention
                 .
                 Or
                 was
                 it
                 the
                 scandal
                 of
                 their
                 practice
                 ?
                 but
                 to
                 whom
                 was
                 the
                 scandal
                 given
                 ?
                 it
                 would
                 have
                 been
                 rather
                 scandal
                 among
                 them
                 not
                 to
                 have
                 done
                 it
                 .
                 So
                 that
                 if
                 
                   a
                   secret
                   Intention
                   doth
                   carry
                   that
                   act
                   whither
                   it
                   is
                   intended
                   ,
                
                 and
                 it
                 be
                 
                   lawful
                   to
                   worship
                   God
                   by
                   Images
                   ,
                
                 I
                 do
                 not
                 see
                 ,
                 wherein
                 the
                 Philosophers
                 were
                 to
                 blame
                 in
                 complying
                 with
                 those
                 
                   outward
                   acts
                
                 ,
                 whose
                 good
                 or
                 evil
                 according
                 to
                 
                   T.
                   G.
                
                 depends
                 upon
                 the
                 intention
                 of
                 the
                 doers
                 of
                 them
                 .
                 But
                 if
                 they
                 were
                 really
                 to
                 blame
                 ,
                 it
                 was
                 for
                 doing
                 those
                 
                   external
                   acts
                   of
                   worship
                
                 to
                 creatures
                 ,
                 which
                 belong
                 only
                 to
                 the
                 worship
                 of
                 God
                 ,
                 and
                 so
                 the
                 Apostle
                 by
                 condemning
                 them
                 ,
                 doth
                 prove
                 that
                 which
                 I
                 intended
                 ,
                 viz.
                 that
                 there
                 are
                 such
                 
                   peculiar
                   external
                   acts
                
                 of
                 
                   divine
                   worship
                   ,
                   that
                   the
                   doing
                   of
                   them
                
                 for
                 the
                 worship
                 of
                 a
                 Creature
                 is
                 Idolatry
                 .
              
               
                 But
                 my
                 Adversary
                 ,
                 
                 thinks
                 to
                 clear
                 the
                 Church
                 of
                 Rome
                 from
                 the
                 charge
                 of
                 Idolatry
                 ,
                 by
                 two
                 general
                 answers
                 which
                 serve
                 him
                 and
                 his
                 Brethren
                 on
                 all
                 occasions
                 .
                 viz.
                 1.
                 
                 
                   That
                   there
                   are
                   two
                   sorts
                   of
                   worship
                   ,
                   one
                   called
                
                 Latria
                 ,
                 
                   or
                   Soveraign
                   worship
                   
                   which
                   is
                   proper
                   to
                   God
                   ,
                   and
                   another
                   called
                
                 Dulia
                 
                   or
                   inferiour
                   worship
                   that
                   may
                   be
                   given
                   to
                   creatures
                   on
                   the
                   account
                   of
                   excellencies
                   communicated
                   to
                   them
                   from
                   God.
                
                 2.
                 
                 
                   That
                   the
                   worship
                   they
                   give
                   to
                   any
                   inanimate
                   creatures
                   ,
                   that
                   have
                   no
                   proper
                   excellencies
                   of
                   their
                   own
                   is
                   not
                   absolute
                   ,
                   but
                   a
                   relative
                
                 Latria
                 ,
                 
                   they
                   intending
                   thereby
                   only
                   to
                   worship
                   God.
                   
                
              
               
                 In
                 the
                 examining
                 of
                 these
                 two
                 ,
                 I
                 shall
                 clear
                 the
                 
                   last
                   part
                
                 of
                 this
                 Discourse
                 ,
                 viz.
                 3.
                 
                 
                   How
                   the
                   applying
                   the
                   acts
                   of
                   Religious
                   worship
                   to
                   a
                   creature
                   doth
                   make
                   that
                   worship
                   Idolatry
                   ?
                
              
               
                 1.
                 
                 I
                 shall
                 consider
                 
                   the
                   different
                   sorts
                   of
                   worship
                
                 which
                 
                   T.
                   G.
                
                 insists
                 upon
                 ,
                 
                 to
                 clear
                 the
                 Church
                 of
                 Rome
                 from
                 the
                 practice
                 of
                 
                   Idolatry
                   .
                   The
                   Question
                   at
                   present
                   ,
                
                 saith
                 T.
                 G.
                 
                   between
                   Dr.
                
                 St.
                 
                   and
                   the
                   Church
                   of
                
                 Rome
                 
                   is
                   not
                   ,
                   whether
                   Divine
                   worship
                   be
                   to
                   be
                   given
                   to
                   Saints
                   (
                   for
                   this
                   is
                   abhorred
                   of
                   all
                   faithful
                   Christians
                   )
                   but
                   whether
                   an
                   inferiour
                   worship
                   of
                   like
                   kind
                   with
                   that
                   which
                   is
                   given
                   to
                   Holy
                   men
                   upon
                   earth
                   for
                   their
                   Holiness
                   and
                   near
                   relation
                   to
                   God
                   ,
                   may
                   not
                   be
                   lawfully
                   given
                   to
                   them
                   ,
                   now
                   they
                   are
                   in
                   Heaven
                   ?
                   Again
                   ,
                
                 he
                 saith
                 ,
                 
                 
                   if
                   by
                   Religious
                   worship
                   ,
                   I
                   mean
                   that
                   honour
                   which
                   is
                   due
                   to
                   God
                   alone
                   ,
                   it
                   is
                   true
                   what
                   the
                   Fathers
                   say
                   ,
                   that
                   it
                   is
                   not
                   to
                   be
                   given
                   to
                   the
                   most
                   excellent
                   created
                   
                   Beings
                   ,
                   but
                   nothing
                   at
                   all
                   to
                   the
                   point
                   in
                   debate
                   between
                   us
                   ;
                   if
                   I
                   mean
                   that
                   honour
                   of
                   which
                   a
                   creature
                   is
                   capable
                   for
                   Religions
                   sake
                   ,
                   and
                   that
                   relation
                   which
                   it
                   setleth
                   ,
                   he
                   will
                   ,
                
                 he
                 saith
                 ,
                 
                   shew
                   it
                   to
                   be
                   false
                   ,
                   that
                   the
                   Fathers
                   deny
                   any
                   such
                   honour
                   to
                   be
                   given
                   to
                   the
                   Holy
                   Angels
                   or
                   Saints
                   :
                   and
                   if
                   I
                   prove
                   that
                   this
                   worship
                   ought
                   not
                   to
                   be
                   called
                   Religious
                   ,
                
                 he
                 tells
                 me
                 from
                 S.
                 Austin
                 ,
                 that
                 
                   it
                   is
                   but
                   a
                   meer
                   wrangling
                   about
                   words
                   ,
                   because
                   Religion
                   may
                   be
                   used
                   in
                   other
                   senses
                   besides
                   that
                   of
                   the
                   worship
                   due
                   to
                   God.
                
                 And
                 by
                 the
                 help
                 of
                 this
                 distinction
                 between
                 the
                 
                   Religious
                   worship
                   due
                   to
                   God
                
                 ,
                 and
                 that
                 of
                 which
                 
                   a
                   creature
                   is
                   capable
                   for
                   Religions
                   sake
                   ,
                
                 he
                 saith
                 
                   he
                   can
                   clearly
                   dispell
                   the
                   mist
                   I
                   have
                   raised
                   from
                   the
                   Testimony
                   of
                   the
                   Fathers
                   ,
                   and
                   let
                   the
                   Reader
                   see
                   that
                   I
                   have
                   perverted
                   their
                   meaning
                   ,
                   and
                   yet
                   said
                   nothing
                   to
                   the
                   purpose
                   .
                
                 Thus
                 he
                 answers
                 the
                 testimonies
                 of
                 
                   Iustin
                   Martyr
                   ,
                   Theophilus
                   ,
                   Origen
                   ,
                
                 S.
                 Ambrose
                 ,
                 (
                 or
                 the
                 
                   Writer
                   under
                   his
                   name
                   )
                   Theodoret
                   ,
                
                 S.
                 Austin
                 ;
                 and
                 if
                 they
                 had
                 been
                 a
                 hundred
                 more
                 ,
                 it
                 had
                 been
                 all
                 one
                 ;
                 they
                 had
                 been
                 all
                 sent
                 packing
                 with
                 the
                 same
                 answer
                 ;
                 let
                 them
                 say
                 what
                 they
                 would
                 ,
                 they
                 must
                 be
                 all
                 understood
                 of
                 
                   Divine
                   worship
                   proper
                   to
                   God
                
                 ,
                 and
                 not
                 of
                 the
                 
                   inferiour
                   worship
                   which
                   creatures
                   are
                   capable
                   
                   of
                   ,
                
                 which
                 from
                 S.
                 Austin
                 he
                 calls
                 Dulia
                 ;
                 
                 as
                 the
                 
                   former
                   Latria
                
                 .
                 The
                 whole
                 strength
                 of
                 T.
                 G's
                 defence
                 ,
                 as
                 to
                 the
                 Worship
                 of
                 Saints
                 and
                 Angels
                 ,
                 lyes
                 in
                 this
                 
                   single
                   distinction
                
                 ;
                 which
                 I
                 shall
                 therefore
                 the
                 more
                 carefully
                 consider
                 ,
                 because
                 it
                 tends
                 to
                 clear
                 the
                 nature
                 of
                 
                   Divine
                   worship
                
                 ,
                 which
                 is
                 my
                 present
                 subject
                 .
              
               
                 To
                 proceed
                 with
                 all
                 possible
                 clearness
                 in
                 this
                 debate
                 ,
                 which
                 
                   T.
                   G.
                
                 hath
                 endeavoured
                 to
                 perplex
                 ,
                 I
                 shall
                 1.
                 
                 Give
                 a
                 
                   true
                   account
                
                 of
                 the
                 State
                 of
                 the
                 Controversie
                 .
                 2.
                 
                 Enquire
                 into
                 the
                 sense
                 of
                 the
                 Fathers
                 about
                 this
                 distinction
                 about
                 
                   Soveraign
                   and
                   inferiour
                   worship
                
                 ,
                 whether
                 those
                 acts
                 of
                 worship
                 which
                 are
                 practised
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 he
                 only
                 such
                 as
                 the
                 Fathers
                 allowed
                 .
              
               
                 1.
                 
                 For
                 the
                 true
                 state
                 of
                 the
                 controversie
                 ;
                 which
                 was
                 never
                 more
                 necessary
                 to
                 be
                 given
                 ,
                 than
                 in
                 this
                 place
                 .
                 For
                 ,
                 any
                 one
                 that
                 only
                 reads
                 
                   T.
                   G.
                
                 and
                 doth
                 not
                 understand
                 the
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 would
                 imagine
                 all
                 the
                 dispute
                 between
                 him
                 and
                 me
                 were
                 ,
                 
                   whether
                   the
                   Saints
                   in
                   Heaven
                   be
                   capable
                   of
                   receiving
                   any
                   honour
                   from
                   men
                   ;
                   and
                   whether
                   that
                   honour
                   being
                   given
                   upon
                   the
                   account
                   of
                   Religion
                   ,
                   might
                   be
                   called
                   Religious
                   Honour
                   or
                   no
                   ?
                
                 This
                 were
                 indeed
                 
                   to
                   wrangle
                   about
                   words
                
                 ,
                 which
                 I
                 perfectly
                 hate
                 .
                 I
                 will
                 
                 therefore
                 freely
                 tell
                 ,
                 him
                 how
                 far
                 I
                 yield
                 in
                 this
                 matter
                 ,
                 that
                 he
                 may
                 better
                 understand
                 where
                 the
                 difficulty
                 lyes
                 .
              
               
                 1.
                 
                 I
                 yield
                 ,
                 that
                 the
                 Saints
                 in
                 Heaven
                 do
                 deserve
                 
                   real
                   honour
                
                 and
                 esteem
                 from
                 us
                 ;
                 and
                 I
                 do
                 agree
                 with
                 Mr.
                 Thorndike
                 ,
                 whose
                 words
                 he
                 cites
                 ,
                 therein
                 ,
                 
                   that
                   to
                   dispute
                   whether
                   we
                   are
                   bound
                   to
                   honour
                   the
                   Saints
                   ,
                   were
                   to
                   dispute
                   whether
                   we
                   are
                   to
                   be
                   Christians
                   ,
                   or
                   whether
                   we
                   believe
                   them
                   to
                   be
                   Saints
                   in
                   Heaven
                   .
                
                 For
                 on
                 supposition
                 that
                 we
                 believe
                 ,
                 that
                 the
                 greatest
                 excellencies
                 of
                 mens
                 minds
                 come
                 from
                 the
                 Grace
                 of
                 God
                 ,
                 communicated
                 to
                 men
                 through
                 
                   Iesus
                   Christ
                
                 ;
                 and
                 we
                 are
                 assured
                 that
                 such
                 persons
                 now
                 in
                 Heaven
                 were
                 possessed
                 of
                 those
                 excellencies
                 ,
                 it
                 is
                 impossible
                 we
                 should
                 do
                 otherwise
                 than
                 esteem
                 and
                 honour
                 them
                 .
                 For
                 honour
                 in
                 this
                 sense
                 ,
                 is
                 nothing
                 else
                 ,
                 but
                 the
                 
                   due
                   apprehension
                
                 of
                 anothers
                 excellency
                 ;
                 and
                 therefore
                 it
                 must
                 be
                 greater
                 ,
                 or
                 lesser
                 according
                 to
                 the
                 nature
                 and
                 degree
                 of
                 those
                 excellencies
                 .
                 Since
                 therefore
                 we
                 believe
                 the
                 Saints
                 in
                 Heaven
                 are
                 possessed
                 of
                 them
                 in
                 a
                 higher
                 degree
                 than
                 they
                 were
                 on
                 earth
                 ,
                 our
                 esteem
                 of
                 them
                 must
                 increase
                 according
                 to
                 the
                 measure
                 of
                 their
                 perfections
                 .
              
               
                 2.
                 
                 That
                 the
                 honour
                 we
                 have
                 for
                 them
                 may
                 be
                 called
                 
                   Religious
                   honour
                
                 ,
                 because
                 it
                 
                 is
                 upon
                 the
                 account
                 of
                 those
                 we
                 may
                 call
                 
                   Religious
                   excellencies
                
                 ,
                 as
                 they
                 are
                 distinguished
                 from
                 meer
                 
                   natural
                   endowments
                
                 and
                 
                   civil
                   accomplishments
                
                 .
                 On
                 which
                 account
                 I
                 will
                 grant
                 ,
                 that
                 is
                 not
                 properly
                 
                   civil
                   honour
                
                 ,
                 because
                 the
                 motive
                 or
                 reason
                 of
                 the
                 one
                 is
                 really
                 different
                 from
                 the
                 other
                 .
                 And
                 although
                 the
                 whole
                 Church
                 of
                 Christ
                 in
                 Heaven
                 and
                 Earth
                 make
                 up
                 one
                 Body
                 ,
                 yet
                 the
                 nature
                 of
                 that
                 Society
                 is
                 so
                 different
                 from
                 a
                 
                   Civil
                   Society
                
                 ,
                 that
                 a
                 different
                 title
                 and
                 denomination
                 ought
                 to
                 be
                 given
                 to
                 the
                 honour
                 which
                 belongs
                 to
                 either
                 of
                 them
                 ;
                 and
                 the
                 honour
                 of
                 those
                 of
                 the
                 triumphant
                 Church
                 may
                 the
                 better
                 be
                 called
                 Religious
                 ,
                 because
                 it
                 is
                 an
                 honour
                 which
                 particularly
                 descends
                 from
                 the
                 object
                 of
                 
                   Religion
                   ,
                   viz.
                   God
                
                 himself
                 as
                 the
                 fountain
                 of
                 it
                 ;
                 as
                 
                   civil
                   honour
                
                 doth
                 from
                 the
                 Head
                 of
                 a
                 
                   Civil
                   Society
                
                 .
              
               
                 3.
                 
                 That
                 this
                 honour
                 may
                 be
                 expressed
                 in
                 such
                 
                   outward
                   acts
                
                 ,
                 as
                 are
                 most
                 agreeable
                 to
                 the
                 nature
                 of
                 it
                 .
                 And
                 herein
                 lyes
                 a
                 considerable
                 difference
                 ,
                 between
                 the
                 honour
                 of
                 men
                 for
                 natural
                 and
                 
                   acquired
                   excellencies
                
                 ,
                 and
                 
                   divine
                   graces
                
                 ,
                 that
                 those
                 having
                 more
                 of
                 
                   humane
                   nature
                
                 in
                 them
                 ,
                 the
                 honour
                 doth
                 more
                 directly
                 redound
                 to
                 the
                 possessor
                 of
                 them
                 ;
                 but
                 in
                 
                   Divine
                   Graces
                
                 which
                 are
                 more
                 immediately
                 conveyed
                 
                 into
                 the
                 souls
                 of
                 men
                 ,
                 through
                 a
                 
                   supernatural
                   assistance
                
                 ,
                 the
                 Honour
                 doth
                 properly
                 belong
                 to
                 the
                 Giver
                 of
                 them
                 .
                 Therefore
                 the
                 most
                 agreeable
                 expression
                 of
                 the
                 honour
                 of
                 Saints
                 is
                 solemn
                 
                   Thanksgiving
                   to
                   God
                
                 for
                 them
                 :
                 for
                 thereby
                 we
                 acknowledge
                 the
                 true
                 fountain
                 of
                 all
                 the
                 good
                 they
                 did
                 or
                 received
                 .
                 However
                 ,
                 for
                 the
                 incouragement
                 of
                 men
                 to
                 follow
                 their
                 examples
                 ,
                 and
                 to
                 perpetuate
                 their
                 memories
                 ,
                 the
                 primitive
                 Christians
                 thought
                 it
                 very
                 fitting
                 to
                 meet
                 at
                 the
                 places
                 of
                 their
                 Martyrdom
                 ,
                 there
                 to
                 
                   praise
                   God
                
                 for
                 them
                 ,
                 and
                 to
                 perform
                 other
                 offices
                 of
                 
                   Religious
                   worship
                   to
                   God
                
                 ,
                 and
                 to
                 observe
                 the
                 Anniversary
                 of
                 their
                 sufferings
                 ,
                 and
                 to
                 have
                 Panegyricks
                 made
                 to
                 set
                 forth
                 their
                 vertues
                 ,
                 to
                 excite
                 others
                 the
                 more
                 to
                 their
                 imitation
                 .
                 Thus
                 far
                 I
                 freely
                 yield
                 to
                 
                   T.
                   G.
                
                 to
                 let
                 him
                 see
                 what
                 pittiful
                 cavils
                 those
                 are
                 ,
                 
                   that
                   if
                   men
                   deserve
                   honour
                   for
                   natural
                   or
                   supernatural
                   endowments
                   ,
                   surely
                   the
                   Saints
                   in
                   Heaven
                   much
                   more
                   do
                   so
                   :
                
                 Who
                 denyes
                 it
                 ?
                 We
                 give
                 the
                 Saints
                 in
                 Heaven
                 the
                 
                   utmost
                   honour
                
                 we
                 dare
                 give
                 ,
                 without
                 robbing
                 God
                 of
                 that
                 which
                 belongs
                 only
                 to
                 him
                 .
              
               
                 Which
                 is
                 that
                 of
                 
                   Religious
                   worship
                
                 ,
                 and
                 consists
                 in
                 the
                 acknowledgements
                 we
                 make
                 of
                 
                   Gods
                   supream
                   excellency
                
                 together
                 with
                 
                 his
                 Power
                 and
                 Dominion
                 over
                 us
                 :
                 and
                 so
                 
                   Religious
                   worship
                
                 consists
                 in
                 two
                 things
                 .
                 1.
                 
                 Such
                 external
                 acts
                 of
                 Religion
                 which
                 God
                 hath
                 appropriated
                 to
                 himself
                 .
                 2.
                 
                 Such
                 an
                 
                   inward
                   submission
                
                 of
                 our
                 souls
                 ,
                 as
                 implyes
                 his
                 Superiority
                 over
                 them
                 :
                 and
                 that
                 lyes
                 ,
                 as
                 to
                 worship
                 ,
                 1.
                 
                 In
                 prayer
                 to
                 him
                 for
                 what
                 we
                 want
                 .
                 2.
                 
                 In
                 dependence
                 upon
                 him
                 for
                 help
                 and
                 assistance
                 .
                 3.
                 
                 In
                 Thankfulness
                 to
                 him
                 for
                 what
                 we
                 receive
                 .
              
               
                 Prayer
                 is
                 a
                 
                   signification
                   of
                   want
                   ,
                   and
                   the
                   expression
                   of
                   our
                   desire
                   of
                   obtaining
                   that
                   which
                   we
                   need
                   :
                
                 and
                 whosoever
                 beggs
                 any
                 thing
                 of
                 another
                 ,
                 doth
                 in
                 so
                 doing
                 ,
                 not
                 only
                 acknowledge
                 his
                 own
                 indigency
                 ,
                 but
                 the
                 others
                 power
                 to
                 supply
                 him
                 :
                 therefore
                 Suarez
                 truly
                 observes
                 from
                 Aquinas
                 ,
                 
                 
                   that
                   as
                   command
                   is
                   towards
                   inferiours
                   ,
                   so
                   is
                   prayer
                   towards
                   Superiours
                   :
                   now
                   to
                   this
                   ,
                
                 saith
                 he
                 ,
                 
                   two
                   things
                   are
                   requisite
                
                 ,
                 1.
                 
                 
                   That
                   a
                   man
                   apprehends
                   it
                   is
                   in
                   the
                   power
                   of
                   the
                   Superiour
                   to
                   give
                   what
                   we
                   ask
                   .
                
                 2.
                 
                 
                   That
                   he
                   is
                   willing
                   to
                   give
                   it
                   ,
                   if
                   it
                   be
                   asked
                   of
                   him
                   .
                
                 The
                 expectation
                 of
                 the
                 performance
                 of
                 our
                 desire
                 is
                 that
                 we
                 call
                 dependence
                 upon
                 him
                 for
                 help
                 and
                 assistance
                 ;
                 and
                 our
                 acknowledgement
                 of
                 his
                 doing
                 it
                 ,
                 is
                 Thankfulness
                 .
              
               
                 Now
                 if
                 we
                 consider
                 Prayer
                 ,
                 as
                 a
                 part
                 of
                 
                   Religious
                   worship
                
                 ,
                 we
                 are
                 to
                 enquire
                 on
                 
                 what
                 account
                 it
                 comes
                 to
                 
                   be
                   so
                
                 ;
                 not
                 ,
                 as
                 though
                 thereby
                 we
                 did
                 discover
                 any
                 thing
                 to
                 God
                 which
                 he
                 did
                 not
                 know
                 before
                 ,
                 nor
                 as
                 though
                 we
                 hoped
                 to
                 
                   change
                   his
                   will
                
                 upon
                 our
                 prayer
                 ;
                 but
                 that
                 thereby
                 we
                 profess
                 our
                 subjection
                 to
                 him
                 ,
                 and
                 our
                 dependence
                 on
                 him
                 for
                 the
                 supply
                 of
                 our
                 necessities
                 .
                 For
                 although
                 prayer
                 be
                 looked
                 on
                 by
                 us
                 as
                 the
                 means
                 to
                 obtain
                 our
                 requests
                 ,
                 yet
                 the
                 consideration
                 upon
                 which
                 that
                 becomes
                 a
                 means
                 ,
                 is
                 ,
                 that
                 thereby
                 we
                 express
                 our
                 most
                 
                   humble
                   dependence
                
                 upon
                 God.
                 It
                 being
                 the
                 difference
                 observed
                 by
                 
                   Gul.
                   Parisiensis
                
                 between
                 humane
                 and
                 
                   divine
                   prayer
                
                 ;
                 
                 that
                 
                   prayer
                   among
                   men
                   is
                   supposed
                   a
                   means
                   to
                   change
                   the
                   Person
                   to
                   whom
                   we
                   pray
                   ;
                   but
                   prayer
                   to
                   God
                   doth
                   not
                   change
                   him
                   ,
                   but
                   fits
                   us
                   for
                   receiving
                   the
                   things
                   prayed
                   for
                   .
                
                 This
                 one
                 consideration
                 is
                 of
                 greater
                 importance
                 towards
                 the
                 resolution
                 of
                 our
                 present
                 question
                 than
                 hath
                 been
                 hitherto
                 imagined
                 :
                 for
                 the
                 Question
                 of
                 invocation
                 ,
                 doth
                 not
                 depend
                 so
                 much
                 upon
                 the
                 manner
                 of
                 obtaining
                 the
                 thing
                 we
                 desire
                 ,
                 
                   i.
                   e.
                   whether
                   we
                   pray
                   to
                   the
                   Saints
                   to
                   obtain
                   things
                   by
                   their
                   merits
                   and
                   intercessions
                   ,
                
                 which
                 is
                 allowed
                 and
                 contended
                 for
                 by
                 all
                 in
                 the
                 
                   Roman
                   Church
                
                 ;
                 or
                 
                   whether
                   it
                   be
                   ,
                   that
                   they
                   do
                   bestow
                   the
                   things
                   themselves
                   upon
                   us
                   ,
                
                 which
                 they
                 deny
                 :
                 but
                 the
                 
                 true
                 State
                 of
                 the
                 Question
                 is
                 this
                 ,
                 
                   whether
                   by
                   the
                   manner
                   of
                   Invocation
                   of
                   Saints
                   which
                   is
                   allowed
                   and
                   practised
                   in
                   the
                
                 Roman
                 
                   Church
                   ,
                   they
                   do
                   not
                   give
                   that
                   worship
                   to
                   Saints
                   ,
                   which
                   is
                   only
                   peculiar
                   to
                   God
                   ?
                
                 Now
                 we
                 are
                 farther
                 to
                 consider
                 ,
                 wherein
                 that
                 act
                 of
                 worship
                 towards
                 God
                 doth
                 lye
                 ;
                 which
                 is
                 not
                 in
                 an
                 act
                 of
                 the
                 mind
                 whereby
                 we
                 apprehend
                 God
                 to
                 be
                 the
                 
                   first
                   and
                   independent
                   cause
                   of
                   all
                   good
                
                 ;
                 but
                 in
                 an
                 act
                 of
                 dependence
                 upon
                 him
                 for
                 the
                 obtaining
                 that
                 good
                 we
                 stand
                 in
                 need
                 of
                 .
                 For
                 a
                 man
                 may
                 
                   apprehend
                   God
                
                 to
                 be
                 the
                 
                   first
                   Author
                   of
                   all
                   good
                
                 ,
                 and
                 yet
                 make
                 no
                 prayer
                 to
                 him
                 ,
                 nor
                 use
                 the
                 acts
                 of
                 
                   Religious
                   worship
                
                 ;
                 because
                 he
                 may
                 suppose
                 that
                 God
                 may
                 have
                 committed
                 the
                 care
                 of
                 humane
                 affairs
                 to
                 
                   inferiour
                   Deities
                
                 ,
                 and
                 therefore
                 all
                 our
                 addresses
                 and
                 acts
                 of
                 worship
                 are
                 to
                 be
                 performed
                 to
                 them
                 :
                 on
                 this
                 account
                 the
                 worship
                 proper
                 to
                 God
                 must
                 lye
                 in
                 dependence
                 upon
                 him
                 as
                 the
                 
                   Sole
                   Author
                
                 of
                 all
                 Good
                 to
                 us
                 ;
                 and
                 this
                 to
                 be
                 expressed
                 by
                 our
                 
                   Solemn
                   Invocation
                
                 of
                 him
                 .
                 For
                 although
                 the
                 
                   internal
                   desire
                
                 be
                 sufficiently
                 known
                 to
                 God
                 ;
                 yet
                 the
                 necessity
                 of
                 
                   external
                   Religious
                   worship
                
                 ,
                 and
                 owning
                 this
                 dependence
                 upon
                 God
                 to
                 the
                 world
                 ,
                 doth
                 require
                 the
                 expression
                 of
                 it
                 ,
                 by
                 
                   outward
                   duties
                
                 and
                 
                   offices
                   of
                   Religion
                
                 ,
                 
                 in
                 such
                 a
                 manner
                 ,
                 that
                 our
                 sole
                 dependence
                 upon
                 God
                 be
                 understood
                 thereby
                 .
              
               
                 Now
                 the
                 Question
                 between
                 
                   T.
                   G.
                
                 and
                 me
                 is
                 this
                 ,
                 
                 whether
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 in
                 the
                 Invocation
                 of
                 Saints
                 and
                 Angels
                 be
                 consistent
                 with
                 the
                 acknowledgement
                 of
                 our
                 
                   sole
                   dependence
                   upon
                   God
                   for
                   all
                   our
                   Blessings
                   ?
                
                 The
                 doctrine
                 of
                 their
                 Church
                 is
                 thus
                 delivered
                 by
                 himself
                 ,
                 in
                 the
                 words
                 of
                 the
                 Council
                 of
                 
                   Trent
                   ,
                   It
                   is
                   good
                   and
                   profitable
                   for
                   Christians
                   humbly
                   to
                   invocate
                   the
                   Saints
                   ,
                
                 
                 
                   and
                   to
                   have
                   recourse
                   to
                   their
                   prayers
                   ,
                   aid
                   ,
                   and
                   assistance
                   ,
                   whereby
                   to
                   obtain
                   benefits
                   of
                   God
                   ,
                   by
                   his
                   Son
                   our
                   Lord
                   Iesus
                   Christ
                   who
                   is
                   our
                   only
                   Redeemer
                   and
                   Saviour
                   .
                
                 Where
                 we
                 take
                 notice
                 of
                 the
                 phrase
                 
                   suppliciter
                   invocare
                
                 ,
                 to
                 invocate
                 them
                 after
                 the
                 manner
                 of
                 suppliants
                 ,
                 and
                 that
                 not
                 only
                 voce
                 ,
                 but
                 mente
                 ,
                 with
                 words
                 ,
                 but
                 
                   mental
                   prayers
                
                 as
                 the
                 Council
                 adds
                 ,
                 which
                 words
                 seem
                 to
                 be
                 put
                 on
                 purpose
                 to
                 distinguish
                 it
                 from
                 that
                 office
                 of
                 Kindness
                 in
                 one
                 man
                 to
                 another
                 ,
                 when
                 he
                 desires
                 him
                 to
                 
                   pray
                   for
                   him
                
                 ;
                 for
                 this
                 is
                 as
                 much
                 as
                 they
                 would
                 use
                 concerning
                 the
                 Saints
                 in
                 Heaven
                 
                   praying
                   to
                   God
                
                 ,
                 that
                 they
                 do
                 
                   suppliciter
                   invocare
                
                 ;
                 this
                 phrase
                 then
                 doth
                 not
                 limit
                 the
                 signification
                 of
                 this
                 invocation
                 
                 to
                 be
                 no
                 more
                 than
                 
                   praying
                   to
                   the
                   Saints
                   to
                   pray
                   for
                   us
                   .
                
                 For
                 a
                 man
                 doth
                 ,
                 I
                 suppose
                 ,
                 answer
                 the
                 signification
                 of
                 that
                 phrase
                 by
                 
                   praying
                   to
                   them
                   to
                   give
                
                 ,
                 rather
                 than
                 by
                 
                   praying
                   to
                   them
                   to
                   pray
                
                 ;
                 for
                 the
                 one
                 imports
                 more
                 the
                 
                   humility
                   of
                   a
                   suppliant
                
                 ,
                 than
                 the
                 other
                 doth
                 .
                 And
                 if
                 there
                 had
                 been
                 apprehended
                 any
                 danger
                 of
                 
                   praying
                   to
                   them
                   as
                   the
                   givers
                   of
                   blessings
                   ,
                
                 is
                 is
                 not
                 to
                 be
                 imagined
                 ,
                 but
                 so
                 wary
                 a
                 Council
                 would
                 have
                 expressed
                 it
                 ,
                 as
                 it
                 was
                 most
                 easie
                 to
                 have
                 done
                 ;
                 and
                 most
                 necessary
                 to
                 avoid
                 that
                 danger
                 ,
                 if
                 they
                 had
                 any
                 regard
                 to
                 the
                 good
                 of
                 mens
                 souls
                 .
                 And
                 that
                 man
                 must
                 have
                 an
                 understanding
                 indeed
                 of
                 a
                 very
                 common
                 size
                 ,
                 that
                 can
                 apprehend
                 that
                 the
                 Council
                 of
                 Trent
                 disallowed
                 the
                 
                   praying
                   to
                   Saints
                   as
                   the
                   Givers
                   of
                   Blessings
                   ,
                
                 which
                 was
                 known
                 to
                 be
                 practised
                 in
                 their
                 Church
                 ,
                 when
                 they
                 commend
                 the
                 
                   humble
                   invocation
                   of
                   Saints
                
                 without
                 the
                 least
                 censure
                 of
                 that
                 manner
                 of
                 
                   praying
                   to
                   them
                
                 .
                 Nay
                 farther
                 ,
                 which
                 puts
                 the
                 matter
                 out
                 of
                 dispute
                 ,
                 with
                 all
                 who
                 do
                 not
                 wilfully
                 blind
                 themselves
                 ,
                 the
                 Council
                 of
                 Trent
                 commends
                 
                   the
                   making
                   recourse
                
                 ,
                 not
                 only
                 
                   to
                   the
                   prayers
                   of
                   the
                   Saints
                   ,
                
                 but
                 
                   to
                   their
                   aid
                   and
                   assistance
                
                 :
                 what
                 doth
                 this
                 aid
                 and
                 assistance
                 signifie
                 ,
                 as
                 distinct
                 from
                 prayers
                 ,
                 and
                 expressing
                 
                 somewhat
                 beyond
                 them
                 ?
                 (
                 or
                 else
                 those
                 words
                 were
                 very
                 weakly
                 inserted
                 in
                 such
                 a
                 place
                 ,
                 where
                 they
                 are
                 so
                 lyable
                 to
                 misconstruction
                 )
                 unless
                 it
                 be
                 that
                 which
                 they
                 pray
                 for
                 to
                 them
                 ,
                 
                   viz.
                   that
                   they
                   would
                   help
                   ,
                   comfort
                   ,
                   strengthen
                   ,
                   and
                   protect
                   them
                   .
                
                 Of
                 which
                 sort
                 of
                 prayers
                 I
                 produced
                 several
                 instances
                 in
                 their
                 most
                 
                   Authentick
                   Offices
                
                 .
                 And
                 what
                 saith
                 
                   T.
                   G.
                
                 to
                 this
                 ?
                 
                 why
                 truly
                 ,
                 
                   these
                   Forms
                   of
                   prayer
                   to
                   Saints
                   cannot
                   be
                   denyed
                   to
                   be
                   in
                   use
                   among
                   them
                   ,
                   but
                   yet
                   the
                   sense
                   of
                   them
                   is
                   no
                   more
                   than
                   praying
                   to
                   them
                   to
                   pray
                   for
                   them
                   ,
                   and
                   this
                   is
                   only
                   varying
                   the
                   Phrase
                   ,
                   to
                   say
                   to
                   the
                   Blessed
                   Virgin
                   Pray
                   for
                   me
                   ,
                   or
                   Help
                   me
                   ,
                   and
                   comfort
                   me
                   and
                   strengthen
                   me
                   O
                   Blessed
                   Virgin
                   .
                
                 But
                 I
                 asked
                 him
                 ,
                 whence
                 must
                 people
                 take
                 the
                 sense
                 of
                 these
                 prayers
                 ,
                 if
                 not
                 from
                 the
                 signification
                 of
                 
                   the
                   words
                
                 ?
                 He
                 answers
                 ,
                 
                 
                   not
                   meerly
                   from
                
                 Lilly
                 
                   's
                   Grammar
                   Rules
                   ,
                   but
                   from
                   the
                   doctrine
                   of
                   the
                   Church
                   delivered
                   in
                   her
                   Councils
                   and
                   Catechisms
                   ,
                   and
                   from
                   the
                   common
                   use
                   of
                   such
                   words
                   and
                   expressions
                   among
                   Christians
                   .
                
                 I
                 am
                 content
                 with
                 this
                 way
                 of
                 interpreting
                 the
                 sense
                 of
                 these
                 prayers
                 ,
                 provided
                 ,
                 that
                 a
                 
                   generally
                   received
                   practice
                
                 ,
                 never
                 condemned
                 by
                 their
                 Councils
                 ,
                 but
                 rather
                 justified
                 by
                 them
                 ,
                 and
                 a
                 doctrine
                 agreeable
                 to
                 that
                 
                   practice
                   ,
                   allowed
                
                 and
                 countenanced
                 in
                 
                 that
                 Church
                 ,
                 be
                 thought
                 a
                 sufficient
                 means
                 to
                 interpret
                 the
                 sense
                 of
                 these
                 prayers
                 .
                 And
                 to
                 make
                 the
                 matter
                 more
                 plain
                 ,
                 besides
                 the
                 prayers
                 already
                 mentioned
                 ,
                 I
                 shall
                 give
                 only
                 a
                 Tast
                 of
                 some
                 few
                 of
                 those
                 ,
                 which
                 are
                 recommended
                 to
                 the
                 Use
                 of
                 the
                 
                   devout
                   Persons
                
                 of
                 their
                 Church
                 ,
                 in
                 the
                 Manuals
                 and
                 Offices
                 which
                 are
                 now
                 allowed
                 them
                 in
                 our
                 own
                 language
                 :
                 in
                 which
                 we
                 may
                 be
                 sure
                 ,
                 they
                 would
                 be
                 careful
                 to
                 have
                 nothing
                 they
                 thought
                 scandalous
                 ,
                 or
                 repugnant
                 to
                 the
                 doctrine
                 and
                 practise
                 of
                 their
                 Church
                 .
                 In
                 the
                 Manual
                 of
                 
                   Godly
                   Prayers
                
                 ,
                 which
                 hath
                 been
                 often
                 printed
                 ,
                 (
                 and
                 once
                 very
                 lately
                 )
                 I
                 find
                 these
                 words
                 under
                 the
                 title
                 of
                 
                   A
                   Most
                   Devout
                   Commendation
                   to
                   our
                   most
                   Blessed
                   Lady
                   ,
                
                 
                   O
                   most
                   singular
                   ,
                   most
                   excellent
                   ,
                   most
                   beautiful
                   ,
                   most
                   glorious
                   ,
                   and
                   most
                   worthy
                   Mother
                   of
                   God
                   ,
                   most
                   Noble
                   Queen
                   of
                   Heaven
                   ,
                   and
                   most
                   entirely
                   beloved
                   ,
                   and
                   most
                   sweet
                   Lady
                   ,
                   and
                   Virgin
                   Mary
                   ;
                   so
                   often
                   from
                   the
                   bottom
                   of
                   my
                   heart
                   I
                   do
                   salute
                   thee
                   ,
                   as
                   there
                   be
                   in
                   number
                   Angels
                   in
                   Heaven
                   ,
                   drops
                   of
                   water
                   in
                   the
                   Sea
                   ,
                   Stars
                   in
                   the
                   Firmament
                   ,
                   leaves
                   on
                   the
                   Trees
                   ,
                   and
                   grass
                   on
                   the
                   earth
                   .
                   I
                   do
                   salute
                   thee
                   in
                   the
                   union
                   of
                   love
                   ,
                   and
                   by
                   the
                   blessed
                   and
                   most
                   sweet
                   heart
                   of
                   thy
                   most
                   dear
                   Son
                   ,
                   
                   and
                   of
                   all
                   that
                   love
                   thee
                   ,
                   I
                   do
                   commend
                   and
                   assign
                   my self
                   unto
                   thee
                   ,
                   as
                   to
                   my
                   dear
                   Patroness
                   ,
                   to
                   be
                   thy
                   proper
                   and
                   loving
                   Child
                   .
                   And
                   farther
                   ,
                   I
                   humbly
                   beseech
                   thee
                   O
                   blessed
                   Lady
                   ,
                   that
                   thou
                   wilt
                   vouchsafe
                   to
                   entertain
                   and
                   receive
                   me
                   ,
                   and
                   obtain
                   of
                   thy
                   dear
                   Son
                   ,
                   that
                   I
                   may
                   be
                   wholly
                   thine
                   ,
                   and
                   thou
                   next
                   unto
                   God
                   may
                   be
                   wholly
                   mine
                   ,
                   that
                   is
                   ,
                   my
                   Lady
                   ,
                   my
                   Ioy
                   ,
                   my
                   Crown
                   ,
                   and
                   my
                   most
                   sweet
                   and
                   faithful
                   Mother
                   .
                   Amen
                   .
                
              
               
                 
                 Lilly's
                 Grammar
                 I
                 confess
                 ,
                 will
                 not
                 help
                 us
                 out
                 here
                 ;
                 nor
                 the
                 
                   Construing
                   Book
                
                 neither
                 :
                 I
                 do
                 not
                 think
                 any
                 Rules
                 will
                 do
                 it
                 .
                 It
                 must
                 be
                 a
                 
                   special
                   gift
                   of
                   interpreting
                
                 ,
                 that
                 can
                 make
                 any
                 one
                 think
                 ,
                 that
                 no
                 more
                 is
                 meant
                 by
                 all
                 this
                 ,
                 but
                 to
                 
                   pray
                   to
                   the
                   Blessed
                   Virgin
                   to
                   pray
                   for
                   them
                   .
                
                 In
                 the
                 same
                 Manual
                 I
                 find
                 another
                 Recommendation
                 to
                 the
                 
                   Virgin
                   Mary
                
                 ,
                 in
                 these
                 words
                 ,
                 
                   O
                   my
                   Lady
                   ,
                   Holy
                   Mary
                   ,
                   I
                   recommend
                   my self
                   into
                   thy
                   blessed
                   trust
                   ,
                   and
                   singular
                   custody
                   ,
                   and
                   into
                   the
                   bosome
                   of
                   thy
                   mercy
                   ,
                   this
                   night
                   and
                   evermore
                   ,
                   and
                   in
                   the
                   hour
                   of
                   my
                   death
                   ,
                   as
                   also
                   my
                   Soul
                   and
                   my
                   Body
                   ;
                   and
                   I
                   yield
                   unto
                   thee
                   all
                   my
                   hope
                   and
                   consolation
                   ,
                   all
                   my
                   distress
                   and
                   miseries
                   ,
                   my
                   life
                   and
                   the
                   end
                   thereof
                   ;
                   that
                   by
                   thy
                   most
                   holy
                   
                   intercession
                   ,
                   and
                   by
                   thy
                   merits
                   ,
                   all
                   my
                   works
                   may
                   be
                   directed
                   and
                   disposed
                   ,
                   according
                   to
                   thine
                   ,
                   and
                   thy
                   Sons
                   Will.
                   Amen
                   .
                
              
               
                 I
                 confess
                 ,
                 intercession
                 is
                 here
                 mentioned
                 ;
                 but
                 withal
                 it
                 is
                 plain
                 that
                 is
                 not
                 the
                 only
                 thing
                 relyed
                 upon
                 ,
                 for
                 
                   her
                   merits
                
                 are
                 immediately
                 added
                 ;
                 and
                 whatever
                 ground
                 it
                 be
                 upon
                 ,
                 it
                 seems
                 ,
                 it
                 is
                 not
                 only
                 lawful
                 ,
                 but
                 a
                 
                   devout
                   thing
                
                 to
                 
                   commit
                   Soul
                   and
                   Body
                   to
                   her
                   trust
                   and
                   custody
                   ,
                   both
                   in
                   Life
                   and
                   death
                   .
                
                 What
                 could
                 have
                 been
                 said
                 more
                 to
                 the
                 
                   Eternal
                   Son
                   of
                   God
                
                 ,
                 than
                 is
                 contained
                 in
                 this
                 Commendation
                 to
                 the
                 
                   Blessed
                   Virgin
                
                 in
                 all
                 the
                 expressions
                 of
                 it
                 ?
                 In
                 another
                 prayer
                 to
                 her
                 ,
                 which
                 is
                 not
                 only
                 in
                 the
                 Manual
                 ,
                 but
                 in
                 the
                 Primer
                 ,
                 or
                 
                   Office
                   of
                   the
                   Blessed
                   Virgin
                
                 ,
                 and
                 is
                 too
                 long
                 to
                 repeat
                 ,
                 we
                 have
                 this
                 beginning
                 .
                 
                   I
                   beseech
                   thee
                   ,
                   O
                   holy
                   Lady
                   Mary
                   ,
                   Mother
                   of
                   God
                   most
                   full
                   of
                   pity
                   ,
                   the
                   daughter
                   of
                   the
                   Highest
                   King
                   ,
                   Mother
                   most
                   glorious
                   ,
                   Mother
                   of
                   Orphans
                   ,
                   the
                   Consolation
                   of
                   the
                   Desolate
                   ,
                   the
                   way
                   of
                   them
                   that
                   go
                   astray
                   ,
                   the
                   safety
                   of
                   all
                   that
                   trust
                   in
                   thee
                   ,
                   a
                   Virgin
                   before
                   Child-bearing
                   ,
                   a
                   Virgin
                   in
                   Child-bearing
                   ,
                   and
                   a
                   Virgin
                   after
                   Child-bearing
                   ,
                   the
                   fountain
                   of
                   mercy
                   ,
                   
                   the
                   fountain
                   of
                   health
                   and
                   Grace
                   ,
                   the
                   fountain
                   of
                   consolation
                   and
                   pardon
                   ,
                   the
                   fountain
                   of
                   piety
                   and
                   gladness
                   ,
                   the
                   fountain
                   of
                   life
                   and
                   forgiveness
                   .
                
              
               
                 I
                 am
                 now
                 got
                 from
                 
                 Lilly's
                 Grammar
                 to
                 
                   Aristotles
                   Threshold
                
                 :
                 and
                 I
                 desire
                 to
                 know
                 of
                 
                   T.
                   G.
                
                 whether
                 these
                 expressions
                 are
                 true
                 or
                 false
                 ?
                 Is
                 the
                 
                   Blessed
                   Virgin
                
                 all
                 these
                 things
                 ,
                 or
                 not
                 ?
                 If
                 they
                 be
                 not
                 true
                 ,
                 they
                 are
                 
                   horrible
                   blasphemies
                
                 :
                 if
                 they
                 be
                 true
                 ,
                 to
                 what
                 purpose
                 is
                 it
                 to
                 talk
                 of
                 
                   praying
                   to
                   her
                   to
                   pray
                   for
                   us
                   ?
                
                 for
                 why
                 may
                 not
                 I
                 go
                 directly
                 to
                 the
                 
                   Fountain
                   of
                   Mercy
                   ,
                   Grace
                
                 ,
                 and
                 Pardon
                 ?
                 what
                 needless
                 trouble
                 were
                 it
                 to
                 pray
                 her
                 ,
                 to
                 pray
                 for
                 that
                 which
                 is
                 in
                 her
                 on
                 hands
                 to
                 bestow
                 ?
                 In
                 another
                 prayer
                 following
                 that
                 ,
                 are
                 these
                 expressions
                 to
                 the
                 
                   Blessed
                   Virgin
                
                 ,
                 
                   Bow
                   down
                   thine
                   ears
                   O
                   Mother
                   of
                   pity
                   and
                   mercy
                   ,
                   unto
                   my
                   poor
                   prayers
                   ,
                   and
                   be
                   to
                   me
                   wretched
                   sinner
                   ,
                   a
                   pitious
                   helper
                   in
                   all
                   things
                   .
                
                 And
                 presently
                 after
                 to
                 our
                 Lady
                 and
                 S.
                 Iohn
                 together
                 .
                 
                   O
                   ye
                   two
                   Heavenly
                   Gemms
                   ,
                   Mary
                   and
                   John
                   !
                   O
                   two
                   divine
                   Lamps
                   ever
                   shining
                   before
                   God!
                   drive
                   away
                   with
                   your
                   blessed
                   beams
                   ,
                   the
                   dark
                   clouds
                   of
                   my
                   sins
                   .
                   —
                   To
                   you
                   ,
                   I
                   
                   most
                   wretched
                   sinner
                   ,
                   commend
                   this
                   day
                   ,
                   my
                   Body
                   and
                   Soul
                   ,
                   that
                   in
                   every
                   hour
                   and
                   moment
                   inwardly
                   and
                   outwardly
                   ,
                   ye
                   would
                   vouchsafe
                   to
                   be
                   my
                   sure
                   keepers
                   and
                   pitiful
                   Intercessors
                   to
                   God
                   for
                   me
                   .
                
              
               
                 Here
                 we
                 have
                 intercession
                 again
                 ,
                 but
                 that
                 is
                 not
                 all
                 ,
                 nor
                 the
                 main
                 thing
                 ;
                 for
                 Custody
                 is
                 more
                 than
                 intercession
                 ;
                 and
                 that
                 is
                 first
                 begged
                 ,
                 and
                 then
                 intercession
                 .
                 So
                 that
                 if
                 ever
                 any
                 prayers
                 were
                 made
                 to
                 creatures
                 for
                 those
                 things
                 ,
                 which
                 God
                 alone
                 can
                 give
                 ,
                 these
                 were
                 ;
                 and
                 so
                 as
                 to
                 imply
                 our
                 dependence
                 on
                 them
                 for
                 the
                 obtaining
                 of
                 them
                 .
                 These
                 may
                 suffice
                 for
                 a
                 taste
                 of
                 their
                 present
                 and
                 allowed
                 devotions
                 among
                 them
                 here
                 at
                 home
                 ,
                 in
                 Books
                 of
                 
                   daily
                   use
                
                 .
              
               
                 And
                 now
                 I
                 beseech
                 
                   T.
                   G.
                
                 to
                 tell
                 me
                 ,
                 what
                 there
                 is
                 in
                 the
                 Doctrine
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 which
                 makes
                 it
                 necessary
                 for
                 me
                 to
                 put
                 so
                 forced
                 a
                 sense
                 upon
                 all
                 these
                 expressions
                 ,
                 that
                 they
                 do
                 mean
                 no
                 more
                 
                   than
                   praying
                   to
                   the
                   Blessed
                   Virgin
                   to
                   pray
                   for
                   them
                   ?
                
                 As
                 
                   Lilly's
                   Grammar
                
                 will
                 not
                 explain
                 the
                 sense
                 ,
                 so
                 no
                 Rhetorick
                 I
                 ever
                 saw
                 ,
                 will
                 make
                 me
                 understand
                 the
                 Figure
                 .
                 How
                 often
                 have
                 we
                 been
                 railed
                 at
                 ,
                 for
                 understanding
                 words
                 in
                 a
                 
                   figurative
                   sense
                
                 ,
                 which
                 cannot
                 be
                 literally
                 understood
                 ,
                 
                 without
                 overthrowing
                 the
                 plainest
                 evidence
                 of
                 sense
                 and
                 reason
                 ;
                 and
                 which
                 by
                 the
                 customary
                 modes
                 of
                 speaking
                 among
                 all
                 Nations
                 ,
                 attributing
                 the
                 thing
                 signified
                 to
                 the
                 sign
                 ,
                 and
                 by
                 other
                 places
                 of
                 Scripture
                 and
                 Fathers
                 ,
                 we
                 prove
                 ought
                 to
                 be
                 no
                 otherwise
                 understood
                 ?
                 But
                 here
                 is
                 a
                 
                   strange
                   figure
                
                 invented
                 against
                 the
                 plain
                 and
                 natural
                 sense
                 of
                 the
                 words
                 ,
                 for
                 by
                 
                   praying
                   to
                   bestow
                   must
                   be
                   understood
                   only
                   praying
                   to
                   pray
                   :
                
                 and
                 that
                 when
                 those
                 titles
                 are
                 at
                 the
                 same
                 time
                 given
                 ,
                 which
                 suppose
                 it
                 
                   in
                   their
                   power
                   to
                   give
                
                 ;
                 and
                 when
                 there
                 is
                 no
                 imaginable
                 necessity
                 from
                 any
                 doctrine
                 of
                 their
                 Church
                 to
                 put
                 this
                 sense
                 upon
                 those
                 words
                 .
                 For
                 what
                 article
                 of
                 their
                 Creed
                 ,
                 what
                 decree
                 of
                 their
                 Church
                 ,
                 what
                 doctrine
                 of
                 their
                 Divines
                 doth
                 it
                 contradict
                 ,
                 for
                 any
                 man
                 
                   to
                   pray
                   directly
                   to
                   the
                   Virgin
                
                 Mary
                 ,
                 
                   for
                   the
                   destruction
                   of
                   heresies
                   ,
                   support
                   under
                   troubles
                   ,
                   Grace
                   to
                   withstand
                   temptations
                   ,
                   and
                   reception
                   to
                   Glory
                   ?
                
                 And
                 what
                 can
                 we
                 beg
                 for
                 ,
                 more
                 from
                 God
                 himself
                 ?
                 Yet
                 I
                 challenge
                 
                   T.
                   G.
                
                 to
                 shew
                 ,
                 which
                 of
                 all
                 these
                 ,
                 such
                 prayers
                 are
                 repugnant
                 to
                 ?
                 and
                 if
                 to
                 none
                 of
                 them
                 ,
                 why
                 should
                 not
                 the
                 words
                 be
                 understood
                 as
                 they
                 properly
                 signifie
                 ?
                 nay
                 ,
                 it
                 were
                 easie
                 to
                 shew
                 ,
                 that
                 such
                 prayers
                 are
                 very
                 agreeable
                 not
                 only
                 to
                 the
                 doctrine
                 of
                 the
                 
                 Council
                 of
                 Trent
                 ,
                 but
                 of
                 their
                 most
                 
                   eminent
                   Divines
                
                 both
                 before
                 ,
                 and
                 after
                 it
                 .
                 But
                 this
                 were
                 to
                 go
                 beyond
                 the
                 bounds
                 of
                 this
                 
                   general
                   Discourse
                
                 ;
                 which
                 is
                 designed
                 only
                 to
                 state
                 the
                 Nature
                 of
                 
                   Divine
                   Worship
                
                 between
                 us
                 and
                 them
                 .
                 Yet
                 I
                 cannot
                 but
                 take
                 notice
                 of
                 the
                 
                   way
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   the
                   people
                   are
                   instructed
                   by
                   ,
                   to
                   make
                   this
                   to
                   be
                   the
                   sense
                   of
                   praying
                   to
                   give
                   ,
                
                 i.
                 e.
                 
                   praying
                   to
                   pray
                
                 .
                 1.
                 
                 He
                 saith
                 ,
                 the
                 
                   common
                   doctrine
                   of
                   Christianity
                   ,
                   by
                   which
                   they
                   are
                   taught
                   that
                   God
                   alone
                   is
                   the
                   giver
                   of
                   all
                   good
                   things
                   :
                
                 and
                 doth
                 not
                 the
                 same
                 common
                 doctrine
                 of
                 Christianity
                 ,
                 teach
                 men
                 
                   to
                   pray
                   to
                   him
                
                 alone
                 ,
                 for
                 what
                 
                   he
                   only
                   can
                   give
                
                 ?
                 and
                 not
                 to
                 use
                 such
                 bold
                 and
                 
                   absurd
                   figures
                
                 in
                 prayer
                 ,
                 whose
                 plain
                 sense
                 is
                 contrary
                 to
                 this
                 
                   common
                   doctrine
                
                 of
                 Christianity
                 .
                 But
                 I
                 wonder
                 that
                 
                   T.
                   G.
                
                 should
                 think
                 this
                 an
                 
                   effectual
                   way
                
                 to
                 make
                 them
                 understand
                 the
                 prayers
                 in
                 this
                 sense
                 ,
                 when
                 himself
                 hath
                 shewed
                 them
                 the
                 way
                 to
                 reconcile
                 this
                 
                   common
                   doctrine
                
                 to
                 their
                 practice
                 ;
                 and
                 the
                 form
                 of
                 the
                 words
                 .
                 For
                 may
                 not
                 giving
                 be
                 distinguished
                 as
                 well
                 as
                 worship
                 ?
                 It
                 is
                 true
                 ,
                 God
                 alone
                 is
                 the
                 
                   Original
                   Giver
                   of
                   all
                   good
                   things
                   ,
                
                 and
                 this
                 is
                 
                   a
                   Soveraign
                   way
                   of
                   giving
                   peculiar
                   to
                   God
                
                 ;
                 but
                 there
                 is
                 
                   an
                   inferiour
                   and
                   subordinate
                   way
                   of
                   giving
                   by
                   a
                   power
                   derived
                   from
                   
                   God
                   ,
                   and
                   this
                   is
                   all
                   ,
                
                 say
                 they
                 ,
                 
                   we
                   attribute
                   to
                   the
                   Saints
                
                 ;
                 and
                 how
                 now
                 doth
                 the
                 
                   common
                   doctrine
                
                 of
                 Christianity
                 teach
                 people
                 more
                 effectually
                 ,
                 that
                 
                   God
                   alone
                   is
                   the
                   Giver
                   of
                   all
                   things
                   ,
                
                 than
                 that
                 
                   God
                   alone
                   is
                   to
                   be
                   worshipped
                   ?
                
                 I
                 am
                 sure
                 the
                 Scripture
                 saith
                 one
                 as
                 often
                 ,
                 and
                 in
                 as
                 plain
                 terms
                 ,
                 as
                 it
                 can
                 do
                 the
                 other
                 .
                 But
                 ,
                 2.
                 
                 He
                 saith
                 ,
                 
                   their
                   Sermons
                   ,
                   Catechisms
                   and
                   Explications
                   both
                   by
                   word
                   and
                   writing
                   do
                   it
                
                 ;
                 suppose
                 some
                 persons
                 do
                 it
                 ,
                 I
                 ask
                 ,
                 
                   by
                   what
                   Authority
                
                 ?
                 their
                 Church
                 having
                 never
                 declared
                 against
                 
                   an
                   inferiour
                   way
                   of
                   giving
                   in
                   the
                   Saints
                   ,
                
                 and
                 having
                 expresly
                 owned
                 the
                 
                   making
                   recourse
                   to
                   them
                   for
                   their
                   help
                   and
                   assistance
                   ,
                
                 as
                 well
                 
                   as
                   their
                   prayers
                
                 .
                 I
                 desire
                 
                   T.
                   G.
                
                 in
                 good
                 earnest
                 to
                 tell
                 me
                 ,
                 what
                 makes
                 him
                 so
                 concerned
                 ,
                 to
                 have
                 all
                 the
                 prayers
                 understood
                 in
                 that
                 sense
                 ,
                 
                   of
                   praying
                   to
                   the
                   Saints
                   to
                   pray
                   for
                   them
                   ,
                
                 against
                 the
                 
                   express
                   sense
                
                 of
                 the
                 words
                 ?
                 Is
                 there
                 any
                 harm
                 in
                 the
                 other
                 sense
                 or
                 not
                 ?
                 if
                 there
                 be
                 no
                 harm
                 ,
                 why
                 may
                 they
                 not
                 be
                 so
                 understood
                 ,
                 without
                 so
                 much
                 force
                 and
                 violence
                 offered
                 to
                 them
                 ?
                 if
                 there
                 be
                 any
                 harm
                 ,
                 what
                 is
                 it
                 ?
                 Idolatry
                 or
                 not
                 ?
                 if
                 only
                 scandal
                 ,
                 why
                 were
                 they
                 not
                 put
                 in
                 other
                 words
                 ?
                 if
                 Idolatry
                 ,
                 then
                 
                   T.
                   G.
                
                 himself
                 charges
                 them
                 with
                 Idolatry
                 that
                 understand
                 their
                 prayers
                 by
                 
                   Lilly's
                   Grammar
                
                 ,
                 
                 unless
                 he
                 thinks
                 it
                 much
                 better
                 for
                 them
                 ,
                 not
                 
                   to
                   understand
                   them
                
                 at
                 all
                 .
                 But
                 I
                 shall
                 beg
                 the
                 Favour
                 of
                 one
                 of
                 their
                 Church-Dictionaries
                 to
                 interpret
                 this
                 late
                 Ode
                 of
                 Rapin
                 to
                 the
                 Lady
                 of
                 Loretto
                 ,
                 so
                 as
                 to
                 make
                 me
                 construe
                 it
                 to
                 be
                 only
                 
                   praying
                   to
                   her
                   to
                   pray
                   for
                   them
                   .
                
              
               
                 
                   
                   Ad
                   Divam
                   Virginem
                   Lauretanam
                   .
                
                 
                   Diva
                   ,
                   quam
                   rebus
                   trepidis
                   benignam
                
                 
                   Rure
                   Piceno
                   veneratur
                   Orbis
                   ,
                
                 
                   Cui
                   suos
                   sternit
                   facilis
                   moveri
                
                 
                   Adria
                   fluctus
                   :
                
              
               
                 
                   Si
                   qua
                   Pastoris
                   tibi
                   Vaticani
                
                 
                   Cura
                   ,
                   vel
                   Sacri
                   superest
                   Ovilis
                   ,
                
                 
                   Italis
                   Thracem
                   procul
                   inquietum
                
                 
                   Finibus
                   arce
                   .
                
              
               
                 
                   Si
                   faves
                   totis
                   trepidabit
                   undis
                
                 
                   Bosphorus
                   ,
                   rupes
                   Scyticae
                   pavebunt
                   ,
                
                 
                   Turca
                   pallebit
                   ,
                   timidumque
                   cornu
                
                 
                   Luna
                   recondet
                   .
                
              
               
                 
                   Namque
                   te
                   dudum
                   pelagi
                   potentem
                
                 
                   Non
                   semel
                   verso
                   tremuere
                   ponto
                
                 
                   Mersa
                   Threissi
                   ,
                   rate
                   dissipata
                
                 
                   Arma
                   Tyranni
                   .
                
              
               
                 
                   Ne
                   tibi
                   fidam
                   pavor
                   ille
                   gentem
                
                 
                   Angat
                   ,
                   aut
                   saevis
                   male
                   turbet
                   armis
                
                 
                   Quos
                   tuis
                   laeti
                   meditamur
                   aris
                   ,
                
                 
                   Ponere
                   honores
                   .
                
              
               
               
                 If
                 this
                 be
                 not
                 making
                 a
                 Goddess
                 of
                 her
                 ,
                 surely
                 the
                 
                   Heathen
                   Poets
                
                 never
                 made
                 one
                 of
                 Minerva
                 ;
                 and
                 yet
                 I
                 hope
                 Rapin
                 ,
                 a
                 Iesuit
                 and
                 a
                 Scholar
                 ,
                 did
                 well
                 enough
                 understand
                 what
                 was
                 agreeable
                 to
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 Church
                 of
                 Rome
                 .
              
               
                 Yet
                 supposing
                 T.
                 G's
                 sense
                 were
                 all
                 that
                 were
                 understood
                 by
                 the
                 Church
                 of
                 Rome
                 in
                 this
                 matter
                 ,
                 
                 it
                 doth
                 not
                 acquit
                 them
                 from
                 giving
                 that
                 
                   Religious
                   Worship
                
                 ,
                 which
                 Invocation
                 imports
                 ,
                 to
                 something
                 else
                 besides
                 God.
                 For
                 let
                 us
                 suppose
                 that
                 the
                 Arrians
                 only
                 looked
                 on
                 Christ
                 as
                 
                   a
                   powerful
                   intercessor
                   with
                   God
                
                 ,
                 and
                 on
                 that
                 account
                 did
                 in
                 their
                 publick
                 
                   offices
                   of
                   Religion
                
                 make
                 their
                 solemn
                 Addresses
                 to
                 him
                 
                   to
                   intercede
                   and
                   pray
                   for
                   them
                   to
                   God
                
                 ;
                 were
                 this
                 giving
                 him
                 any
                 part
                 of
                 
                   Divine
                   worship
                
                 or
                 no
                 ?
                 Especially
                 ,
                 when
                 performed
                 with
                 all
                 the
                 
                   external
                   acts
                   of
                   adoration
                
                 which
                 are
                 proper
                 to
                 God.
                 If
                 this
                 were
                 not
                 any
                 part
                 of
                 
                   Divine
                   worship
                
                 ,
                 the
                 Fathers
                 were
                 extreamly
                 out
                 in
                 their
                 proofs
                 
                   that
                   Christ
                   could
                   be
                   no
                   creature
                   ,
                   because
                   the
                   external
                   act
                   of
                   adoration
                   was
                   given
                   to
                   him
                
                 ;
                 if
                 it
                 were
                 a
                 part
                 of
                 
                   divine
                   worship
                
                 ,
                 then
                 those
                 in
                 the
                 Church
                 of
                 Rome
                 do
                 give
                 it
                 to
                 a
                 creature
                 ,
                 when
                 with
                 all
                 the
                 solemn
                 Acts
                 of
                 Devotion
                 they
                 pray
                 to
                 Saints
                 ,
                 which
                 
                 they
                 use
                 to
                 God
                 himself
                 ,
                 although
                 it
                 be
                 only
                 to
                 be
                 intercessors
                 with
                 God
                 for
                 them
                 ,
                 especially
                 when
                 they
                 do
                 not
                 only
                 
                   pray
                   thus
                   to
                   them
                
                 ,
                 but
                 
                   rely
                   upon
                   them
                
                 for
                 their
                 help
                 and
                 assistance
                 ,
                 and
                 
                   return
                   thanks
                
                 to
                 them
                 when
                 they
                 receive
                 the
                 Blessings
                 they
                 prayed
                 for
                 .
                 Would
                 not
                 the
                 Fathers
                 have
                 called
                 this
                 
                   bringing
                   in
                   Polytheism
                
                 ,
                 and
                 
                   reviving
                   the
                   antient
                   Idolatry
                   of
                   the
                   Heathens
                   ?
                
                 Since
                 the
                 great
                 principle
                 of
                 Christianity
                 they
                 said
                 was
                 ,
                 
                   the
                   reserving
                   all
                   parts
                   of
                   Religious
                   worship
                   to
                   God
                   alone
                   .
                
                 Nay
                 ,
                 some
                 of
                 the
                 Writers
                 of
                 the
                 
                   Roman
                   Church
                
                 have
                 been
                 so
                 ingenuous
                 in
                 this
                 matter
                 to
                 confess
                 ,
                 
                   that
                   if
                   the
                   modern
                   practice
                   of
                   Invocation
                   of
                   Saints
                   had
                   been
                   introduced
                   in
                   the
                   Apostolical
                   times
                   ,
                   it
                   would
                   have
                   looked
                   too
                   like
                   the
                   introducing
                   of
                   Gentilism
                   again
                   .
                   Franciscus
                   Horantius
                
                 in
                 his
                 Answer
                 to
                 
                   Calvins
                   Institutions
                
                 ,
                 
                 confesses
                 ,
                 
                   that
                   Invocation
                   of
                   Saints
                   was
                   not
                   expresly
                   commanded
                   under
                   the
                   Gospel
                   ,
                
                 nè
                 gentiles
                 conversi
                 crederent
                 se
                 iterum
                 ad
                 cultum
                 terrigenarum
                 trahi
                 ,
                 
                   lest
                   the
                   Gentile
                   Converts
                   should
                   believe
                   that
                   they
                   were
                   again
                   drawn
                   to
                   the
                   worship
                   of
                   Creatures
                   :
                
                 which
                 words
                 he
                 had
                 borrowed
                 from
                 Eccius
                 ,
                 and
                 the
                 same
                 are
                 repeated
                 by
                 
                   Harpsfield
                   .
                   Martinus
                   Peresius
                   Ayala
                
                 a
                 learned
                 
                   Spanish
                   Bishop
                
                 assigns
                 this
                 for
                 the
                 reason
                 ,
                 
                 
                 
                   why
                   he
                   could
                   meet
                   with
                   no
                   footsteps
                   either
                   of
                   the
                   invocation
                   or
                   intercession
                   of
                   Saints
                   ,
                   before
                   the
                   time
                   of
                
                 Cornelius
                 
                   Bishop
                   of
                   Rome
                
                 ;
                 viz.
                 
                   that
                   the
                   Apostles
                   would
                   have
                   been
                   thought
                   to
                   have
                   made
                   themselves
                   Gods
                   ,
                   if
                   they
                   had
                   delivered
                   the
                   doctrine
                   of
                   invocation
                   and
                   intercession
                   of
                   Saints
                   .
                
                 By
                 which
                 we
                 see
                 ,
                 these
                 persons
                 did
                 truly
                 apprehend
                 a
                 great
                 affinity
                 between
                 their
                 practice
                 of
                 Invocation
                 of
                 Saints
                 ,
                 and
                 the
                 
                   Heathen
                   Idolatry
                
                 ;
                 or
                 else
                 there
                 was
                 no
                 danger
                 ,
                 one
                 should
                 be
                 mistaken
                 for
                 the
                 other
                 .
                 And
                 although
                 
                   T.
                   G.
                
                 tells
                 us
                 ,
                 
                 
                   he
                   never
                   met
                   with
                   any
                   Catholick
                   so
                   ignorant
                   ,
                   as
                   not
                   to
                   understand
                   the
                   sense
                   of
                   their
                   prayers
                   to
                   be
                   to
                   desire
                   the
                   Saints
                   to
                   help
                   them
                   with
                   their
                   prayers
                
                 ;
                 yet
                 I
                 meet
                 with
                 some
                 men
                 ,
                 who
                 understood
                 Catholicks
                 as
                 well
                 as
                 
                   T.
                   G.
                
                 and
                 yet
                 do
                 give
                 a
                 quite
                 different
                 account
                 of
                 them
                 .
                 For
                 the
                 same
                 
                   Spanish
                   Bishop
                
                 ,
                 thinks
                 
                   the
                   people
                   had
                   great
                   need
                   to
                   be
                   better
                   instructed
                   in
                   this
                   matter
                   of
                   worship
                   ,
                   lest
                   ,
                
                 saith
                 he
                 ,
                 
                   they
                   make
                   Gods
                   of
                   the
                   Saints
                   ,
                
                 nam
                 multos
                 inveni
                 in
                 hac
                 parte
                 ,
                 non
                 satis
                 Christianè
                 institutos
                 ;
                 
                   I
                   have
                   found
                   many
                   not
                   well
                   instructed
                   in
                   this
                   matter
                
                 :
                 it
                 seems
                 not
                 only
                 the
                 people
                 committed
                 Idolatry
                 ,
                 but
                 their
                 Teachers
                 did
                 not
                 instruct
                 them
                 well
                 enough
                 to
                 avoid
                 it
                 .
                 And
                 
                   Ludov.
                   Vives
                
                 was
                 not
                 so
                 
                 lucky
                 a
                 man
                 as
                 
                   T.
                   G.
                
                 for
                 he
                 saith
                 ,
                 
                   that
                   many
                   Christians
                   do
                   most
                   times
                   offend
                   in
                   a
                   good
                   thing
                
                 (
                 i.
                 e.
                 
                   giving
                   honour
                   to
                   Saints
                   )
                   for
                   ,
                
                 
                 he
                 saith
                 ,
                 
                   they
                   worship
                   them
                   no
                   otherwise
                   than
                   they
                   do
                   God
                   ;
                   neither
                   do
                   I
                   find
                   in
                   many
                   things
                   any
                   difference
                   between
                   their
                   opinion
                   of
                   the
                   Saints
                   ,
                   and
                   the
                   Heathens
                   of
                   their
                   Gods.
                   T.G.
                
                 takes
                 notice
                 of
                 this
                 passage
                 of
                 Vives
                 ,
                 
                 and
                 blames
                 me
                 for
                 leaving
                 out
                 
                   in
                   re
                   bona
                   ,
                   in
                   a
                   thing
                   good
                   in
                   it self
                
                 ;
                 let
                 him
                 make
                 as
                 much
                 of
                 this
                 ,
                 as
                 he
                 please
                 ,
                 for
                 it
                 only
                 shews
                 that
                 he
                 was
                 a
                 
                   through
                   Papist
                
                 ,
                 although
                 he
                 charged
                 the
                 people
                 with
                 the
                 
                   downright
                   practice
                   of
                   Idolatry
                
                 :
                 and
                 if
                 it
                 only
                 implyes
                 an
                 error
                 and
                 
                   abuse
                   in
                   practice
                
                 ,
                 yet
                 he
                 shews
                 both
                 these
                 were
                 too
                 common
                 among
                 them
                 ,
                 and
                 that
                 the
                 Catholicks
                 in
                 his
                 time
                 were
                 not
                 
                   so
                   wise
                
                 as
                 those
                 
                   T.
                   G.
                
                 hath
                 met
                 with
                 .
                 But
                 it
                 may
                 be
                 he
                 means
                 no
                 more
                 ,
                 than
                 that
                 
                   if
                   they
                   be
                   asked
                   the
                   Question
                   in
                   their
                   Catechism
                   ,
                   they
                   answer
                   it
                   as
                   he
                   saith
                
                 ;
                 which
                 is
                 as
                 good
                 a
                 way
                 to
                 free
                 them
                 from
                 the
                 practice
                 of
                 Idolatry
                 ,
                 as
                 if
                 a
                 man
                 should
                 be
                 suspected
                 of
                 Adultery
                 ,
                 and
                 
                   T.
                   G.
                
                 should
                 answer
                 for
                 him
                 ,
                 that
                 cannot
                 be
                 ,
                 for
                 he
                 understands
                 better
                 than
                 so
                 ,
                 for
                 when
                 I
                 asked
                 him
                 the
                 Commandments
                 ,
                 he
                 said
                 
                   he
                   ought
                   not
                   to
                   commit
                   Adultery
                   .
                   Polydore
                   Virgil
                   ,
                
                 was
                 not
                 so
                 happy
                 as
                 
                   T.
                   G.
                
                 for
                 speaking
                 of
                 the
                 
                   solemn
                   
                   Rite
                
                 of
                 Supplication
                 when
                 the
                 
                   Images
                   of
                   Saints
                   are
                   carryed
                   in
                   procession
                   ,
                
                 he
                 saith
                 ,
                 
                   I
                   fear
                
                 ,
                 
                 
                   I
                   fear
                   we
                   rather
                   please
                   the
                   Heathen
                   Gods
                   than
                   Christ
                   by
                   such
                   practices
                   ;
                   which
                   without
                   all
                   question
                   ,
                
                 he
                 saith
                 ,
                 
                   was
                   taken
                   from
                   the
                   Heathen
                   customs
                   .
                
                 And
                 what
                 he
                 saith
                 
                   of
                   the
                   worship
                   of
                   Images
                
                 ,
                 
                 is
                 as
                 true
                 of
                 that
                 of
                 
                   Saints
                   ,
                   that
                   the
                   people
                   were
                   arrived
                   to
                   that
                   degree
                   of
                   madness
                   ,
                   that
                   their
                   worship
                   differed
                   very
                   little
                   from
                   Idolatry
                   .
                   Cassander
                
                 saith
                 ,
                 
                 
                   that
                   the
                   people
                   trusted
                   so
                   much
                   to
                   the
                   Patronage
                   and
                   Intercession
                   of
                   the
                   Saints
                   ,
                   whom
                   they
                   worshipped
                   with
                   dull
                   ,
                   not
                   to
                   say
                   profane
                   Ceremonies
                   ,
                   that
                   they
                   hoped
                   for
                   the
                   pardon
                   of
                   their
                   sins
                   ,
                   although
                   they
                   did
                   not
                   amend
                   their
                   lives
                   ,
                   on
                   the
                   account
                   of
                   their
                   intercession
                   for
                   them
                   ;
                   and
                   that
                   they
                   trusted
                   more
                   to
                   them
                   ,
                   especially
                   to
                   the
                   Blessed
                   Virgin
                   ,
                   than
                   to
                   Christ
                   himself
                   .
                
                 And
                 
                   that
                   what
                   interpretations
                   soever
                   some
                   men
                   put
                   upon
                   those
                   titles
                   of
                   the
                   Queen
                   of
                   Heaven
                   ,
                   Mother
                   of
                   Mercy
                   ,
                
                 &c.
                 
                   the
                   common
                   people
                   did
                   not
                   understand
                   them
                   according
                   to
                   their
                   sense
                   of
                   them
                   .
                
                 Nay
                 ,
                 Erasmus
                 goes
                 farther
                 ,
                 
                 saying
                 ,
                 
                   that
                   their
                   very
                   Preachers
                   worshipped
                   the
                   Blessed
                   Virgin
                   with
                   more
                   Religion
                   ,
                   or
                   devotion
                   ,
                   than
                   they
                   did
                   Christ
                   himself
                   ,
                   or
                   his
                   Holy
                   Spirit
                   ,
                   calling
                   her
                   the
                   Mother
                   of
                   Grace
                   .
                
                 By
                 all
                 which
                 we
                 see
                 ,
                 that
                 the
                 
                 doctrine
                 of
                 
                   Divine
                   worship
                
                 is
                 not
                 so
                 clearly
                 stated
                 by
                 them
                 ,
                 but
                 that
                 the
                 more
                 ingenuous
                 men
                 ,
                 who
                 have
                 lived
                 and
                 dyed
                 in
                 the
                 communion
                 of
                 that
                 Church
                 ,
                 have
                 thought
                 not
                 only
                 the
                 people
                 ,
                 but
                 the
                 Teachers
                 very
                 much
                 to
                 blame
                 in
                 it
                 .
              
               
                 
                 2.
                 
                 My
                 business
                 now
                 is
                 ,
                 to
                 give
                 an
                 account
                 of
                 the
                 sense
                 of
                 the
                 Fathers
                 in
                 this
                 dispute
                 about
                 the
                 notion
                 of
                 
                   divine
                   worship
                
                 ;
                 not
                 to
                 handle
                 particularly
                 the
                 Testimonies
                 of
                 the
                 Fathers
                 in
                 dispute
                 between
                 us
                 ,
                 which
                 belongs
                 to
                 the
                 Question
                 of
                 Invocation
                 of
                 Saints
                 ,
                 but
                 to
                 shew
                 ,
                 that
                 they
                 went
                 upon
                 the
                 same
                 principles
                 I
                 have
                 here
                 laid
                 down
                 ,
                 in
                 the
                 distinction
                 between
                 the
                 Honour
                 and
                 the
                 Worship
                 of
                 them
                 ;
                 and
                 while
                 they
                 speak
                 most
                 for
                 the
                 
                   Honour
                   of
                   the
                   Saints
                
                 ,
                 they
                 deny
                 any
                 
                   Religious
                   worship
                
                 to
                 be
                 performed
                 to
                 them
                 .
              
               
                 Origen
                 in
                 the
                 beginning
                 of
                 his
                 Book
                 against
                 Celsus
                 ,
                 
                 makes
                 that
                 to
                 be
                 
                   the
                   property
                   of
                   the
                   doctrine
                   of
                   Christ
                   ,
                   that
                   God
                   only
                   was
                   to
                   be
                   worshipped
                   ,
                   but
                   that
                   other
                   might
                   be
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   worthy
                   of
                   honour
                   ,
                   but
                   not
                   of
                   worship
                   .
                
                 And
                 in
                 another
                 place
                 he
                 speaks
                 as
                 plainly
                 as
                 words
                 can
                 express
                 his
                 meaning
                 ;
                 although
                 ,
                 saith
                 he
                 ,
                 
                   we
                   should
                   believe
                   that
                
                 
                 
                   Angels
                   were
                   set
                   over
                   these
                   things
                   below
                   ,
                   
                   yet
                   we
                   only
                   praise
                   and
                   magnifie
                   them
                   ;
                   but
                   all
                   our
                   prayers
                   are
                   only
                   to
                   be
                   made
                   to
                   God
                   ,
                   and
                   not
                   to
                   any
                   Angel
                   ;
                   and
                   only
                   Iesus
                   Christ
                   is
                   to
                   offer
                   up
                   our
                   prayers
                   to
                   God
                
                 ;
                 
                 and
                 lest
                 any
                 should
                 imagine
                 he
                 meant
                 only
                 some
                 kind
                 of
                 prayers
                 ,
                 
                   he
                   saith
                   expresly
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   all
                   prayer
                   ,
                   and
                   supplication
                   ,
                   and
                   intercession
                
                 ;
                 
                 and
                 saith
                 
                   that
                   we
                   ought
                   not
                   to
                   pray
                   to
                   them
                   who
                   pray
                   for
                   us
                   .
                
                 But
                 now
                 what
                 saith
                 
                   T.
                   G.
                
                 to
                 these
                 places
                 ,
                 which
                 (
                 excepting
                 the
                 first
                 )
                 I
                 had
                 objected
                 against
                 the
                 practice
                 of
                 
                   invocation
                   of
                   Saints
                   and
                   Angels
                
                 in
                 my
                 former
                 discourse
                 ?
                 Why
                 truly
                 he
                 saith
                 ,
                 
                 that
                 Origens
                 
                   meaning
                   is
                   partly
                   ,
                   that
                   we
                   are
                   not
                   to
                   pray
                   to
                   them
                   in
                   the
                   same
                   manner
                   that
                   we
                   do
                   to
                   God
                   :
                   but
                   we
                   may
                   pray
                   to
                   them
                   after
                   another
                   manner
                   .
                
                 But
                 is
                 that
                 
                   inferiour
                   sort
                   of
                   prayer
                   ,
                   prayer
                
                 or
                 not
                 ?
                 when
                 we
                 desire
                 them
                 
                   to
                   pray
                   for
                   us
                
                 ,
                 is
                 not
                 that
                 desiring
                 their
                 intercession
                 for
                 us
                 ?
                 but
                 Origen
                 denyes
                 ,
                 that
                 
                   any
                   prayer
                
                 is
                 to
                 be
                 made
                 to
                 them
                 ,
                 or
                 any
                 one
                 to
                 
                   be
                   prayed
                   to
                
                 ,
                 although
                 it
                 be
                 only
                 
                   to
                   intercede
                   with
                   God
                   for
                   us
                   ,
                
                 but
                 only
                 the
                 
                   Son
                   of
                   God.
                
                 I
                 remember
                 an
                 answer
                 of
                 a
                 devout
                 servant
                 of
                 the
                 
                   Blessed
                   Virgin
                
                 much
                 like
                 this
                 of
                 
                   T.
                   G.
                
                 For
                 when
                 it
                 was
                 objected
                 ,
                 
                   that
                   she
                   could
                   not
                   be
                   the
                   Mother
                   of
                   Redemption
                   for
                   mankind
                   ,
                   because
                   it
                   is
                   
                   said
                   ,
                
                 Isa.
                 63.3
                 .
                 
                   I
                   have
                   trodden
                   the
                   wine-press
                   alone
                   ,
                   and
                   of
                   the
                   people
                   there
                   was
                   no
                   man
                   with
                   me
                   .
                
                 True
                 ,
                 saith
                 he
                 ,
                 there
                 is
                 
                   no
                   man
                
                 with
                 thee
                 ,
                 
                 but
                 there
                 might
                 be
                 
                   a
                   woman
                
                 for
                 all
                 that
                 .
                 So
                 doth
                 
                   T.
                   G.
                
                 deal
                 with
                 the
                 testimonies
                 of
                 the
                 Fathers
                 ,
                 let
                 them
                 be
                 never
                 so
                 express
                 against
                 
                   all
                   sorts
                   of
                   prayers
                   and
                   Invocations
                   ,
                
                 they
                 hold
                 only
                 of
                 such
                 a
                 sort
                 of
                 prayer
                 ,
                 but
                 there
                 may
                 be
                 another
                 and
                 
                   inferiour
                   sort
                   notwithstanding
                
                 .
                 But
                 is
                 there
                 
                   any
                   sort
                
                 that
                 is
                 not
                 comprehended
                 under
                 all
                 ?
                 And
                 that
                 Origen
                 cannot
                 be
                 understood
                 in
                 these
                 passages
                 of
                 such
                 prayer
                 only
                 as
                 supposeth
                 the
                 
                   supream
                   excellency
                   in
                   God
                
                 ,
                 most
                 evidently
                 appears
                 by
                 the
                 dispute
                 between
                 Celsus
                 and
                 him
                 ,
                 which
                 was
                 not
                 about
                 the
                 worship
                 of
                 the
                 
                   Supream
                   God
                
                 ,
                 but
                 of
                 
                   Inferiour
                   Spirits
                
                 and
                 Ministers
                 to
                 him
                 ,
                 as
                 hath
                 been
                 fully
                 proved
                 already
                 .
              
               
                 The
                 Church
                 of
                 Philomelium
                 in
                 that
                 noble
                 Testimony
                 concerning
                 the
                 Martyrdom
                 of
                 Polycarp
                 ,
                 
                 makes
                 the
                 same
                 distinction
                 between
                 honour
                 and
                 worship
                 ;
                 for
                 they
                 utterly
                 deny
                 giving
                 any
                 worship
                 to
                 a
                 creature
                 ,
                 as
                 inconsistent
                 with
                 Christianity
                 ;
                 but
                 at
                 the
                 same
                 time
                 ,
                 they
                 confess
                 
                   the
                   honour
                   and
                   esteem
                   they
                   had
                   for
                   the
                   Martyrs
                   ,
                
                 which
                 they
                 expressed
                 by
                 
                   meeting
                   at
                   the
                   places
                   of
                   their
                   Martyrdom
                   ,
                   keeping
                   their
                   Anniversary
                   
                   dayes
                   ,
                
                 and
                 
                   recommending
                   their
                   examples
                   to
                   the
                   imitation
                   of
                   others
                   .
                
              
               
                 In
                 the
                 former
                 Discourse
                 I
                 produced
                 the
                 Testimonies
                 of
                 
                   Iustin
                   Martyr
                   ,
                   Theophilus
                   Antiochenus
                
                 ,
                 and
                 mentioned
                 many
                 others
                 to
                 the
                 same
                 purpose
                 ,
                 
                   viz.
                   that
                   all
                   Religious
                   worship
                   was
                   due
                   only
                   to
                   God
                
                 ;
                 and
                 with
                 this
                 double
                 caution
                 to
                 prevent
                 cavils
                 ,
                 1.
                 
                 That
                 it
                 was
                 without
                 making
                 any
                 distinctions
                 of
                 absolute
                 and
                 
                   relative
                   worship
                
                 ,
                 which
                 they
                 must
                 have
                 been
                 driven
                 to
                 ,
                 in
                 case
                 they
                 had
                 given
                 
                   Religious
                   worship
                
                 to
                 any
                 besides
                 .
                 2.
                 
                 That
                 when
                 the
                 Christians
                 refused
                 to
                 give
                 adoration
                 to
                 the
                 Emperour
                 ,
                 it
                 could
                 not
                 be
                 understood
                 of
                 the
                 adoration
                 proper
                 to
                 the
                 
                   Supream
                   God
                
                 ,
                 for
                 none
                 can
                 be
                 so
                 sensless
                 to
                 imagine
                 they
                 required
                 that
                 ,
                 but
                 such
                 kind
                 of
                 
                   Religious
                   worship
                
                 as
                 they
                 gave
                 to
                 the
                 Images
                 of
                 their
                 Gods.
                 To
                 all
                 this
                 
                   T.
                   G.
                
                 replyes
                 ,
                 
                 (
                 I.
                 )
                 
                   That
                   these
                   Testimonies
                   are
                   impertinent
                   ,
                   because
                   they
                   are
                   to
                   be
                   understood
                   only
                   of
                   that
                   divine
                   worship
                   which
                   is
                   due
                   to
                   God
                   alone
                   ;
                   and
                   not
                   of
                   the
                   Inferiour
                   worship
                   which
                   belongs
                   to
                   Saints
                   or
                   Angels
                   .
                
                 Might
                 he
                 not
                 as
                 well
                 have
                 said
                 ,
                 that
                 they
                 prove
                 that
                 
                   no
                   man
                
                 might
                 be
                 worshipped
                 ,
                 but
                 
                   a
                   woman
                
                 might
                 ?
                 For
                 the
                 force
                 of
                 the
                 Testimonies
                 did
                 not
                 lye
                 meerly
                 in
                 this
                 ,
                 that
                 they
                 attributed
                 
                   divine
                   worship
                
                 only
                 to
                 God
                 ,
                 but
                 that
                 they
                 
                 made
                 use
                 of
                 the
                 most
                 
                   general
                   terms
                
                 which
                 signified
                 worship
                 without
                 any
                 distinction
                 of
                 the
                 nature
                 and
                 kind
                 of
                 that
                 worship
                 ,
                 supposing
                 it
                 to
                 be
                 on
                 a
                 
                   Religious
                   account
                
                 .
                 For
                 no
                 men
                 of
                 common
                 sense
                 would
                 have
                 written
                 as
                 they
                 did
                 ,
                 if
                 they
                 had
                 believed
                 that
                 some
                 sort
                 of
                 
                   Religious
                   worship
                
                 were
                 lawful
                 to
                 be
                 given
                 ,
                 and
                 another
                 not
                 .
                 Doth
                 
                   T.
                   G.
                
                 think
                 that
                 he
                 should
                 ever
                 escape
                 censure
                 in
                 his
                 Church
                 ,
                 if
                 he
                 should
                 say
                 peremptorily
                 
                   that
                   it
                   is
                   unlawful
                   to
                   give
                   any
                   kind
                   of
                   Religious
                   worship
                   to
                   a
                   creature
                   ,
                
                 when
                 the
                 very
                 Indices
                 of
                 the
                 Fathers
                 cannot
                 escape
                 the
                 
                   Index
                   Expurgatorius
                
                 for
                 blabbing
                 so
                 great
                 a
                 Truth
                 ?
                 No
                 ;
                 we
                 should
                 have
                 
                   T.
                   G.
                
                 presently
                 out
                 with
                 his
                 
                   distinctions
                   ;
                   worship
                
                 is
                 of
                 
                   two
                   sorts
                   ,
                   Supream
                
                 called
                 
                   Latria
                   ,
                   inferiour
                
                 called
                 
                   Dulia
                   :
                   Religious
                
                 may
                 be
                 taken
                 in
                 
                   two
                   senses
                
                 .
                 1.
                 
                 
                   That
                   which
                   proceeds
                   from
                   the
                   vertue
                   of
                   Religion
                   ,
                   and
                   that
                   is
                   proper
                   to
                   God.
                
                 2.
                 
                 
                   That
                   which
                   tends
                   to
                   the
                   honour
                   of
                   Religion
                   ,
                   and
                   that
                   may
                   be
                   given
                   to
                   creatures
                   .
                
                 And
                 thus
                 would
                 the
                 Fathers
                 have
                 written
                 ,
                 if
                 they
                 had
                 ever
                 
                   looked
                   over
                   Aristotles
                   threshold
                
                 ,
                 and
                 been
                 of
                 T.
                 G's
                 mind
                 ;
                 and
                 therefore
                 my
                 argument
                 which
                 proceeded
                 upon
                 the
                 
                   general
                   terms
                
                 of
                 the
                 Fathers
                 ,
                 without
                 intimating
                 any
                 such
                 distinction
                 ,
                 doth
                 hold
                 good
                 ,
                 that
                 either
                 they
                 did
                 not
                 
                 write
                 like
                 
                   understanding
                   men
                
                 ,
                 or
                 they
                 knew
                 no
                 such
                 distinctions
                 as
                 these
                 .
                 2.
                 
                 
                   That
                   although
                
                 Justin
                 Martyr
                 and
                 Theophilus
                 
                   deny
                   divine
                   worship
                   to
                   be
                   given
                   to
                   Emperours
                   ,
                   yet
                   they
                   both
                   imply
                   ,
                
                 
                 
                   that
                   lawful
                   worship
                   and
                   honour
                   is
                   to
                   be
                   given
                   to
                   them
                   ;
                   and
                   therefore
                   he
                   cannot
                   but
                   wonder
                   ,
                   what
                   I
                   meant
                   by
                   alledging
                   those
                   Testimonies
                   ,
                   unless
                   I
                   intend
                   not
                   any
                   worship
                   at
                   all
                   to
                   be
                   due
                   to
                   any
                   besides
                   God
                   ;
                   or
                   that
                   I
                   think
                   it
                   not
                   possible
                   to
                   worship
                   a
                   good
                   man.
                   And
                   afterwards
                
                 he
                 saith
                 ,
                 
                 
                   he
                   would
                   willingly
                   understand
                   yet
                   farther
                   ,
                   whether
                   I
                   allow
                   any
                   honour
                   at
                   all
                   to
                   be
                   due
                   to
                   Princes
                   as
                   Gods
                   Vicegerents
                   ;
                   for
                   he
                   doth
                   not
                   remember
                   hitherto
                   any
                   passage
                   in
                   my
                   Book
                   ,
                   from
                   whence
                   he
                   could
                   gather
                   that
                   I
                   hold
                   it
                   lawful
                   to
                   give
                   any
                   worship
                   either
                   to
                   Princes
                   Statues
                   or
                   to
                   themselves
                   .
                
                 Which
                 words
                 have
                 such
                 a
                 venemous
                 insinuation
                 in
                 them
                 ,
                 that
                 I
                 could
                 hardly
                 believe
                 they
                 could
                 come
                 from
                 a
                 man
                 of
                 the
                 least
                 common
                 ingenuity
                 .
                 
                   Because
                   I
                   deny
                   Religious
                   worship
                   to
                   be
                   given
                   to
                   any
                   besides
                   God
                   himself
                
                 ;
                 must
                 I
                 therefore
                 be
                 represented
                 as
                 a
                 man
                 that
                 denyes
                 
                   Civil
                   worship
                   to
                   be
                   given
                   to
                   Princes
                   ?
                
                 I
                 cannot
                 tell
                 ,
                 whether
                 the
                 folly
                 or
                 malice
                 of
                 such
                 an
                 insinuation
                 be
                 the
                 greater
                 .
                 I
                 pray
                 God
                 help
                 his
                 understanding
                 ,
                 and
                 forgive
                 his
                 
                   ill
                   will.
                
                 I
                 hope
                 
                   all
                   
                   acts
                   do
                   not
                   go
                   whither
                   they
                   are
                   intended
                
                 ;
                 but
                 that
                 which
                 he
                 designs
                 for
                 my
                 dishonour
                 ,
                 may
                 
                   notwithstanding
                   his
                   intention
                
                 ,
                 terminate
                 in
                 his
                 own
                 .
                 I
                 do
                 assure
                 him
                 ,
                 I
                 am
                 so
                 much
                 for
                 the
                 
                   utmost
                   civil
                   worship
                
                 to
                 be
                 given
                 to
                 Princes
                 as
                 
                   Gods
                   Vicegerents
                
                 ,
                 as
                 not
                 to
                 think
                 it
                 
                   in
                   the
                   power
                   of
                   any
                   Bishop
                   in
                   the
                   World
                   to
                   depose
                   them
                   ,
                
                 or
                 
                   absolve
                   their
                   subjects
                   from
                   obedience
                   to
                   them
                
                 ;
                 and
                 I
                 hope
                 
                   T.
                   G.
                
                 thinks
                 so
                 too
                 ,
                 although
                 he
                 may
                 not
                 think
                 it
                 so
                 fit
                 to
                 declare
                 his
                 mind
                 .
                 But
                 what
                 is
                 all
                 this
                 to
                 our
                 present
                 business
                 ?
                 The
                 force
                 of
                 my
                 argument
                 lay
                 in
                 this
                 ,
                 
                   the
                   Christians
                   denyed
                   giving
                   Religious
                   worship
                   to
                   Princes
                   ,
                   although
                   it
                   were
                   an
                   inferiour
                   kind
                   of
                   Religious
                   worship
                   ,
                
                 therefore
                 they
                 did
                 not
                 think
                 an
                 
                   inferiour
                   kind
                   of
                   Religious
                   worship
                   lawful
                   .
                
                 Was
                 this
                 argument
                 too
                 hot
                 for
                 his
                 fingers
                 ,
                 so
                 that
                 assoon
                 as
                 he
                 touched
                 it
                 ,
                 he
                 runs
                 away
                 ,
                 and
                 frets
                 and
                 fumes
                 ,
                 and
                 vents
                 his
                 spight
                 against
                 me
                 for
                 it
                 ?
                 However
                 ,
                 I
                 will
                 urge
                 it
                 again
                 and
                 again
                 ,
                 till
                 I
                 receive
                 a
                 better
                 answer
                 .
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   the
                   Fathers
                   speak
                   only
                   of
                   the
                   Soveraign
                   worship
                   that
                   is
                   due
                   only
                   to
                   God
                   ;
                   and
                   that
                   is
                   the
                   worship
                   they
                   think
                   unlawful
                   to
                   give
                   to
                   any
                   creature
                   .
                
                 I
                 say
                 it
                 is
                 impossible
                 that
                 should
                 be
                 their
                 sense
                 ,
                 for
                 they
                 deny
                 it
                 to
                 be
                 lawful
                 to
                 give
                 
                   Religious
                   worship
                   to
                   Princes
                
                 ,
                 
                 when
                 they
                 were
                 required
                 to
                 do
                 it
                 ;
                 but
                 no
                 men
                 ever
                 took
                 Princes
                 for
                 the
                 
                   Supream
                   God.
                   T.
                   G.
                
                 tells
                 me
                 ,
                 that
                 Tertullian
                 explains
                 Theophilus
                 and
                 Justin
                 ,
                 
                   saying
                   ,
                   that
                   the
                   King
                   is
                   then
                   to
                   be
                   honoured
                   when
                   he
                   keeps
                   himself
                   within
                   his
                   own
                   Sphere
                   ,
                   and
                   abstains
                   from
                   divine
                   honours
                   .
                
                 Very
                 well
                 !
                 this
                 is
                 that
                 I
                 aim
                 at
                 :
                 and
                 he
                 need
                 not
                 wonder
                 
                   what
                   I
                   brought
                   these
                   testimonies
                   for
                
                 ;
                 for
                 it
                 was
                 for
                 this
                 very
                 thing
                 which
                 Tertullian
                 saith
                 ,
                 
                   that
                   the
                   Christians
                   did
                   refuse
                   to
                   give
                   divine
                   honours
                   to
                   Princes
                   :
                
                 and
                 therefore
                 they
                 thought
                 
                   divine
                   worship
                
                 comprehended
                 under
                 it
                 all
                 sorts
                 of
                 
                   Religious
                   worship
                
                 .
                 But
                 saith
                 
                   T.
                   G.
                   it
                   is
                   a
                   thing
                   notoriously
                   known
                   ,
                   that
                   many
                   of
                   the
                   Heathen
                   Emperours
                   exacted
                   to
                   be
                   worshipped
                   as
                   Gods
                   ,
                   that
                   is
                   with
                   divine
                   worship
                   .
                
                 I
                 grant
                 all
                 this
                 ,
                 and
                 say
                 that
                 it
                 still
                 proves
                 what
                 I
                 intend
                 .
                 For
                 did
                 they
                 mean
                 by
                 worshipping
                 them
                 as
                 Gods
                 ,
                 that
                 they
                 would
                 have
                 the
                 people
                 believe
                 them
                 to
                 be
                 the
                 
                   Supream
                   God
                
                 ?
                 that
                 is
                 madness
                 and
                 folly
                 to
                 suppose
                 ,
                 for
                 the
                 utmost
                 they
                 required
                 ,
                 was
                 to
                 be
                 worshipped
                 with
                 the
                 same
                 worship
                 that
                 
                   Deified
                   men
                
                 were
                 ;
                 or
                 to
                 have
                 the
                 same
                 worship
                 living
                 ,
                 which
                 the
                 Senate
                 was
                 wont
                 to
                 decree
                 to
                 them
                 when
                 they
                 were
                 dead
                 .
                 And
                 can
                 
                   T.
                   G.
                
                 possibly
                 believe
                 ,
                 
                   that
                   this
                   was
                   to
                   suppose
                   them
                   to
                   be
                   
                   the
                   sole
                   Authors
                   of
                   all
                   good
                   to
                   mankind
                   ?
                
                 which
                 is
                 that
                 kind
                 of
                 
                   divine
                   worship
                
                 ,
                 he
                 saith
                 ,
                 the
                 Fathers
                 only
                 condemned
                 .
                 I
                 desire
                 
                   T.
                   G.
                
                 to
                 think
                 again
                 of
                 this
                 matter
                 ,
                 and
                 I
                 dare
                 say
                 he
                 will
                 see
                 more
                 cause
                 to
                 
                   wonder
                   at
                   his
                   own
                   answer
                
                 ,
                 than
                 
                   at
                   my
                   argument
                
                 ,
                 which
                 so
                 evidently
                 overthrows
                 all
                 that
                 he
                 brings
                 to
                 evade
                 the
                 Testimonies
                 of
                 the
                 
                   Fathers
                   .
                   But
                
                 saith
                 
                   T.
                   G.
                   if
                   Kings
                   may
                   be
                   honoured
                   as
                   Gods
                   Vicegerents
                   ,
                   why
                   may
                   not
                   Saints
                   as
                   the
                   adopted
                   Children
                   of
                   God
                   ?
                
                 Who
                 denyes
                 this
                 ,
                 for
                 Gods
                 sake
                 ?
                 but
                 I
                 deny
                 ,
                 that
                 either
                 Kings
                 or
                 Saints
                 are
                 to
                 have
                 
                   divine
                   worship
                
                 given
                 to
                 them
                 .
                 And
                 since
                 
                   T.
                   G.
                
                 is
                 in
                 the
                 humour
                 of
                 asking
                 me
                 Questions
                 ,
                 let
                 me
                 propose
                 one
                 to
                 him
                 ;
                 if
                 Kings
                 may
                 be
                 honoured
                 as
                 
                   Gods
                   Vicegerents
                
                 ,
                 why
                 not
                 with
                 
                   divine
                   honour
                
                 upon
                 his
                 principles
                 ;
                 
                   i.
                   e.
                
                 with
                 a
                 
                   relative
                   Latria
                
                 ,
                 though
                 not
                 absolute
                 ?
                 And
                 if
                 that
                 be
                 lawful
                 ,
                 what
                 he
                 thinks
                 of
                 the
                 
                   primitive
                   Christians
                
                 ,
                 who
                 chose
                 to
                 dye
                 ,
                 rather
                 than
                 to
                 give
                 
                   divine
                   worship
                
                 to
                 them
                 upon
                 any
                 account
                 ?
                 By
                 this
                 time
                 I
                 hope
                 
                   T.
                   G.
                
                 is
                 ashamed
                 of
                 what
                 he
                 adds
                 ,
                 
                   that
                   on
                   the
                   same
                   principles
                   that
                   I
                   deny
                   any
                   worship
                   to
                   be
                   due
                   to
                   Saints
                   ,
                   a
                   Quaker
                   would
                   prove
                   ,
                   that
                   it
                   must
                   be
                   denyed
                   to
                   Princes
                   .
                
                 The
                 worship
                 I
                 deny
                 to
                 Saints
                 ,
                 is
                 that
                 which
                 God
                 hath
                 denyed
                 to
                 them
                 ,
                 
                   viz.
                   Divine
                   worship
                
                 ;
                 
                 the
                 worship
                 I
                 say
                 is
                 due
                 to
                 Princes
                 ,
                 is
                 that
                 which
                 God
                 hath
                 required
                 to
                 be
                 given
                 them
                 ,
                 
                   viz.
                   civil
                   worship
                
                 .
                 And
                 they
                 that
                 cannot
                 find
                 out
                 a
                 difference
                 between
                 these
                 two
                 ,
                 are
                 a
                 fit
                 match
                 for
                 the
                 Quakers
                 .
                 I
                 know
                 not
                 what
                 a
                 Quaker
                 might
                 do
                 in
                 this
                 matter
                 ;
                 I
                 am
                 sure
                 
                   T.
                   G.
                
                 doth
                 nothing
                 but
                 trifle
                 in
                 it
                 .
                 Was
                 there
                 ever
                 a
                 meaner
                 argument
                 came
                 out
                 of
                 the
                 mouth
                 of
                 a
                 Quaker
                 ,
                 that
                 what
                 he
                 urges
                 against
                 me
                 ,
                 
                   viz.
                   that
                   in
                   such
                   a
                   Book
                   printed
                   in
                   such
                   a
                   place
                   ,
                   and
                   just
                   in
                   such
                   a
                   page
                   ,
                
                 
                 I
                 call
                 a
                 Divine
                 of
                 our
                 
                   Nation
                   Reverend
                   and
                   Learned
                
                 :
                 and
                 what
                 then
                 ?
                 therefore
                 Saints
                 are
                 to
                 
                   be
                   worshipped
                
                 :
                 very
                 extraordinary
                 I
                 confess
                 ;
                 and
                 one
                 of
                 T.
                 G's
                 nostrum's
                 !
                 if
                 he
                 please
                 ,
                 let
                 it
                 be
                 writ
                 upon
                 his
                 
                   Monument
                   ,
                   Hic
                   jacet
                   auctor
                   hujus
                   Argumenti
                   ,
                
                 for
                 I
                 dare
                 say
                 ,
                 no
                 body
                 ever
                 used
                 it
                 before
                 him
                 .
                 If
                 we
                 give
                 men
                 titles
                 of
                 respect
                 according
                 to
                 their
                 Age
                 and
                 Calling
                 ,
                 or
                 
                   real
                   worth
                
                 ,
                 therefore
                 we
                 are
                 to
                 give
                 
                   Religious
                   worship
                   to
                   Saints
                
                 :
                 and
                 why
                 not
                 as
                 well
                 to
                 Princes
                 ,
                 because
                 we
                 call
                 the
                 Iudges
                 appointed
                 by
                 them
                 ,
                 
                   the
                   Reverend
                   Iudges
                
                 ?
                 but
                 surely
                 this
                 will
                 prove
                 not
                 only
                 a
                 dulia
                 ,
                 but
                 an
                 hyperdulia
                 :
                 because
                 we
                 not
                 only
                 call
                 the
                 
                   Clergy
                   Reverend
                
                 ,
                 but
                 the
                 
                   Bishops
                   Right
                   Reverend
                
                 ,
                 and
                 
                   Archbishops
                   Most
                   Reverend
                
                 .
                 I
                 am
                 sorry
                 
                   T.
                   G.
                
                 did
                 not
                 so
                 well
                 
                 consider
                 the
                 force
                 of
                 his
                 argument
                 ,
                 to
                 have
                 pressed
                 it
                 home
                 upon
                 me
                 ,
                 for
                 he
                 now
                 sees
                 how
                 much
                 more
                 advantage
                 might
                 have
                 been
                 made
                 by
                 it
                 :
                 but
                 it
                 is
                 an
                 easie
                 thing
                 to
                 add
                 to
                 
                   rare
                   inventions
                
                 .
                 But
                 certainly
                 
                   T.
                   G.
                
                 (
                 to
                 use
                 his
                 own
                 words
                 )
                 
                   must
                   believe
                   his
                   Readers
                   to
                   be
                   all
                   stark
                   blind
                   ,
                
                 who
                 cannot
                 distinguish
                 
                   titles
                   of
                   respect
                
                 from
                 
                   Religious
                   worship
                   .
                   But
                   is
                   there
                   not
                   a
                   Reverence
                   due
                   to
                   Persons
                   for
                   their
                   Piety
                   ,
                   as
                   well
                   as
                   for
                   their
                   Age
                   and
                   Dignity
                   ?
                
                 who
                 doubts
                 it
                 ?
                 but
                 that
                 Reverence
                 lyes
                 in
                 the
                 due
                 expressions
                 of
                 honour
                 and
                 esteem
                 towards
                 them
                 ,
                 which
                 I
                 hope
                 may
                 be
                 done
                 without
                 encroaching
                 upon
                 the
                 Acts
                 of
                 
                   Religious
                   worship
                
                 ;
                 and
                 I
                 think
                 I
                 have
                 told
                 him
                 plainly
                 enough
                 ,
                 what
                 I
                 mean
                 by
                 them
                 ,
                 in
                 the
                 foregoing
                 Discourse
                 .
                 But
                 
                   T.
                   G.
                
                 seems
                 to
                 understand
                 no
                 difference
                 between
                 
                   titles
                   of
                   respect
                
                 ,
                 and
                 acts
                 of
                 worship
                 ;
                 between
                 expressions
                 of
                 esteem
                 and
                 devotion
                 ;
                 between
                 Religious
                 and
                 
                   Civil
                   worship
                
                 ;
                 for
                 he
                 blunders
                 and
                 confounds
                 all
                 these
                 together
                 ,
                 and
                 whatever
                 proves
                 one
                 ,
                 he
                 thinks
                 proves
                 all
                 the
                 rest
                 :
                 these
                 are
                 not
                 the
                 best
                 wayes
                 of
                 reasoning
                 ,
                 but
                 they
                 are
                 the
                 best
                 the
                 cause
                 would
                 bear
                 .
                 
                   Well
                   ,
                   but
                   yet
                   the
                   matter
                   seems
                   not
                   altogether
                   so
                   clear
                   ,
                   for
                   the
                   worship
                   we
                   are
                   to
                   give
                   to
                   Princes
                   is
                   as
                   they
                   are
                   Gods
                   Vicegerents
                   ,
                   and
                   this
                   is
                   
                   given
                   on
                   a
                   Religious
                   account
                   ,
                   because
                   God
                   commands
                   us
                   to
                   give
                   honour
                   to
                   whom
                   honour
                   is
                   due
                
                 ;
                 the
                 place
                 urged
                 by
                 
                   T.
                   G.
                   ,
                   
                   Rom.
                
                 
                 13.7
                 .
                 To
                 this
                 a
                 very
                 easie
                 answer
                 will
                 serve
                 .
                 Worship
                 may
                 be
                 said
                 to
                 be
                 Religious
                 two
                 wayes
                 .
                 1.
                 
                 As
                 it
                 is
                 required
                 by
                 the
                 Rule
                 of
                 Religion
                 :
                 and
                 so
                 the
                 worship
                 given
                 to
                 Magistrates
                 is
                 Religious
                 .
                 2.
                 
                 In
                 its
                 nature
                 and
                 circumstances
                 ;
                 as
                 it
                 consists
                 of
                 those
                 acts
                 which
                 God
                 hath
                 appropriated
                 to
                 his
                 worship
                 ;
                 or
                 is
                 attended
                 with
                 those
                 circumstances
                 which
                 make
                 it
                 a
                 
                   Religious
                   performance
                
                 ,
                 and
                 then
                 it
                 is
                 not
                 to
                 be
                 given
                 to
                 Princes
                 ,
                 or
                 any
                 Creatures
                 ,
                 but
                 only
                 to
                 God
                 himself
                 .
                 This
                 will
                 be
                 made
                 plain
                 by
                 a
                 remarkable
                 instance
                 among
                 the
                 antient
                 Christians
                 ;
                 While
                 
                   Divine
                   honours
                
                 were
                 challenged
                 by
                 the
                 Emperours
                 to
                 themselves
                 ,
                 
                   i.
                   e.
                
                 the
                 honours
                 belonging
                 to
                 
                   consecrated
                   men
                
                 (
                 for
                 they
                 meant
                 no
                 other
                 )
                 the
                 Christians
                 refused
                 giving
                 to
                 them
                 those
                 
                   external
                   acts
                   of
                   Reverence
                
                 which
                 might
                 be
                 supposed
                 to
                 have
                 any
                 
                   Religious
                   worship
                
                 in
                 them
                 ;
                 although
                 they
                 expressed
                 the
                 greatest
                 readiness
                 at
                 the
                 same
                 time
                 to
                 obey
                 their
                 Laws
                 ,
                 that
                 did
                 not
                 require
                 any
                 thing
                 against
                 Christianity
                 ;
                 and
                 to
                 pray
                 for
                 their
                 safety
                 and
                 prosperity
                 .
                 This
                 being
                 known
                 to
                 be
                 the
                 general
                 practice
                 of
                 
                   Christians
                   ,
                   Pliny
                
                 in
                 his
                 Epistle
                 to
                 
                 Trajan
                 mentions
                 this
                 as
                 one
                 of
                 the
                 wayes
                 of
                 trying
                 
                   Christians
                   ,
                   viz.
                
                 whether
                 they
                 would
                 
                   Imagini
                   Caesaris
                   thure
                   &
                   vino
                   supplicare
                   ,
                
                 give
                 
                   Religious
                   worship
                   to
                
                 Caesars
                 
                   Image
                   ,
                   by
                   burning
                   incense
                   ,
                   and
                   pouring
                   out
                   wine
                   before
                   it
                
                 ;
                 which
                 were
                 the
                 
                   Divine
                   honours
                   required
                
                 .
                 This
                 ,
                 Pliny
                 saith
                 ,
                 
                 
                   all
                   that
                   were
                   true
                   Christians
                   refused
                   to
                   do
                   ;
                   and
                   those
                   who
                   did
                   it
                   presently
                   renounced
                   Christ.
                
                 Thus
                 ,
                 this
                 matter
                 stood
                 as
                 long
                 as
                 the
                 Emperours
                 continued
                 Gentiles
                 ,
                 who
                 were
                 presumed
                 to
                 affect
                 
                   Divine
                   honours
                
                 ;
                 but
                 when
                 Constantine
                 had
                 owned
                 Christianity
                 ,
                 and
                 thereby
                 declared
                 ,
                 
                   that
                   no
                   Religious
                   worship
                   was
                   to
                   be
                   given
                   to
                   him
                   ,
                
                 the
                 Christians
                 not
                 only
                 erected
                 publick
                 Statues
                 to
                 Emperours
                 ,
                 but
                 were
                 ready
                 to
                 express
                 before
                 them
                 the
                 highest
                 degrees
                 of
                 
                   Civil
                   worship
                
                 and
                 respect
                 .
                 This
                 Iulian
                 thought
                 to
                 make
                 his
                 advantage
                 of
                 ,
                 
                 and
                 therefore
                 placed
                 the
                 Images
                 of
                 the
                 Gods
                 among
                 those
                 of
                 the
                 Emperours
                 ,
                 that
                 either
                 they
                 might
                 worship
                 the
                 Gods
                 ,
                 or
                 by
                 denying
                 
                   Civil
                   Worship
                
                 to
                 the
                 
                   Emperours
                   Statues
                
                 ,
                 which
                 the
                 custom
                 then
                 was
                 to
                 give
                 ,
                 they
                 might
                 be
                 proceeded
                 against
                 as
                 disaffected
                 to
                 the
                 Emperour
                 .
                 And
                 when
                 he
                 sate
                 on
                 the
                 Throne
                 distributing
                 New-years-gifts
                 ,
                 he
                 had
                 his
                 Altar
                 of
                 Incense
                 by
                 him
                 ,
                 that
                 before
                 they
                 received
                 gifts
                 ,
                 they
                 might
                 
                 cast
                 a
                 little
                 incense
                 into
                 the
                 fire
                 ;
                 which
                 all
                 good
                 Christians
                 refused
                 to
                 do
                 ,
                 because
                 as
                 Gothofred
                 observes
                 ,
                 
                 
                   the
                   burning
                   of
                   incense
                   was
                   the
                   same
                   tryal
                   of
                   Christians
                   ,
                   that
                   eating
                   of
                   Swines
                   flesh
                   was
                   of
                   Iews
                   .
                
                 But
                 after
                 the
                 suspicion
                 of
                 
                   Religious
                   worship
                
                 was
                 removed
                 in
                 the
                 succeeding
                 Emperors
                 ,
                 the
                 former
                 customs
                 of
                 
                   Civil
                   worship
                
                 obtained
                 again
                 ;
                 till
                 Theodosius
                 observing
                 how
                 these
                 customs
                 of
                 
                   Civil
                   adoration
                
                 began
                 to
                 extend
                 too
                 far
                 ,
                 
                 and
                 border
                 too
                 much
                 upon
                 
                   Divine
                   honours
                
                 ,
                 did
                 wholly
                 forbid
                 it
                 in
                 a
                 Constitution
                 extant
                 to
                 that
                 purpose
                 ,
                 and
                 that
                 for
                 this
                 reason
                 ,
                 
                   that
                   all
                   worship
                   which
                   did
                   exceed
                   the
                   dignity
                   of
                   men
                   ,
                   should
                   be
                   entirely
                   reserved
                   to
                   God.
                
                 By
                 this
                 true
                 account
                 of
                 the
                 behaviour
                 of
                 Christians
                 in
                 this
                 matter
                 ,
                 
                   T.
                   G.
                
                 may
                 a
                 little
                 better
                 understand
                 what
                 that
                 worship
                 was
                 ,
                 which
                 the
                 
                   primitive
                   Christians
                
                 refused
                 to
                 give
                 to
                 Emperours
                 ,
                 and
                 what
                 difference
                 they
                 made
                 between
                 the
                 same
                 
                   external
                   acts
                
                 ,
                 when
                 they
                 were
                 to
                 be
                 done
                 on
                 a
                 Civil
                 and
                 on
                 a
                 
                   Religious
                   account
                
                 ;
                 which
                 are
                 easily
                 discerned
                 either
                 by
                 the
                 nature
                 of
                 the
                 acts
                 themselves
                 ,
                 as
                 the
                 
                   burning
                   incense
                
                 ,
                 or
                 the
                 circumstances
                 that
                 attend
                 them
                 ,
                 as
                 in
                 adoration
                 .
              
               
               
                 
                 It
                 were
                 needless
                 to
                 produce
                 any
                 more
                 Testimonies
                 of
                 Antiquity
                 to
                 prove
                 that
                 
                   Divine
                   worship
                
                 is
                 
                   proper
                   only
                   to
                   God
                
                 ,
                 since
                 
                   T.
                   G.
                
                 confesses
                 it
                 ;
                 but
                 gives
                 quite
                 another
                 sense
                 of
                 
                   Divine
                   worship
                
                 than
                 they
                 did
                 ,
                 for
                 under
                 this
                 ,
                 they
                 comprehended
                 all
                 acts
                 of
                 
                   Religious
                   worship
                
                 ,
                 as
                 appears
                 by
                 the
                 worship
                 they
                 denyed
                 to
                 Emperours
                 .
                 It
                 remains
                 therefore
                 to
                 shew
                 ,
                 that
                 those
                 who
                 spake
                 most
                 for
                 the
                 honour
                 of
                 the
                 Saints
                 ,
                 did
                 not
                 by
                 that
                 mean
                 any
                 
                   Religious
                   acts
                
                 of
                 worship
                 ,
                 but
                 expressions
                 barely
                 of
                 honour
                 and
                 esteem
                 .
              
               
                 Iulian
                 objected
                 this
                 against
                 the
                 Christians
                 (
                 as
                 it
                 was
                 common
                 with
                 the
                 Heathens
                 to
                 object
                 many
                 false
                 and
                 unreasonable
                 things
                 )
                 
                   that
                   instead
                   of
                   the
                   Heathen
                   Gods
                   ,
                   they
                   worshipped
                   not
                   one
                   but
                   many
                   miserable
                   men
                   .
                
                 To
                 this
                 S.
                 Cyrill
                 answers
                 ,
                 
                 
                   that
                   as
                   to
                   Christ
                   ,
                   he
                   confesses
                   they
                   worshipped
                   him
                   ,
                   but
                   they
                   did
                   not
                   make
                   a
                   God
                   of
                   a
                   man
                   in
                   him
                   ,
                   but
                   he
                   was
                   essentially
                   God
                   ,
                   and
                   therefore
                   fit
                   to
                   be
                   worshipped
                   ;
                   but
                   for
                   the
                   Martyrs
                   ,
                   they
                   neither
                   believed
                   them
                   to
                   be
                   Gods
                   ,
                   nor
                   gave
                   them
                   the
                   worship
                   which
                   belongs
                   to
                   Gods.
                
                 Which
                 is
                 unquestionably
                 S.
                 
                 Cyrill's
                 meaning
                 ,
                 or
                 he
                 doth
                 not
                 answer
                 to
                 the
                 purpose
                 :
                 For
                 Iulian
                 never
                 charged
                 the
                 Christians
                 with
                 giving
                 that
                 worship
                 to
                 
                 Martyrs
                 ,
                 which
                 is
                 proper
                 to
                 the
                 
                   Supream
                   God
                
                 considered
                 as
                 such
                 ,
                 but
                 that
                 they
                 gave
                 to
                 them
                 that
                 
                   Religious
                   worship
                
                 which
                 Iulian
                 pleaded
                 to
                 be
                 
                   due
                   to
                   the
                   inferiour
                   Gods
                
                 ,
                 as
                 appears
                 by
                 the
                 State
                 of
                 the
                 Question
                 between
                 them
                 .
                 This
                 therefore
                 S.
                 Cyrill
                 denyes
                 that
                 they
                 gave
                 to
                 
                   Saints
                   and
                   Martyrs
                
                 ,
                 which
                 he
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   i.
                   e.
                   to
                   give
                   them
                   the
                   worship
                   which
                   the
                   Heathens
                   gave
                   to
                   their
                   inferiour
                   Deities
                
                 ;
                 what
                 they
                 gave
                 to
                 the
                 Martyrs
                 was
                 upon
                 another
                 account
                 ,
                 it
                 was
                 only
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   respectively
                   and
                   by
                   way
                   of
                   honour
                   .
                
                 And
                 lest
                 any
                 should
                 suspect
                 he
                 meant
                 any
                 kind
                 of
                 
                   Religious
                   worship
                
                 by
                 this
                 ,
                 he
                 presently
                 explains
                 himself
                 ,
                 
                   that
                   what
                   he
                   said
                   was
                   only
                   to
                   be
                   understood
                   of
                   those
                   honours
                   they
                   gave
                   to
                   them
                   for
                   their
                   generous
                   suffering
                   for
                   the
                   faith
                   ,
                   despising
                   all
                   dangers
                   ,
                   and
                   thereby
                   making
                   themselves
                   great
                   examples
                   to
                   other
                   Christians
                
                 ;
                 and
                 after
                 he
                 let
                 us
                 understand
                 what
                 these
                 honours
                 were
                 ,
                 when
                 he
                 brings
                 the
                 instance
                 of
                 the
                 
                   Athenians
                   meeting
                   together
                   at
                   the
                   sepulchres
                   of
                   those
                   who
                   were
                   slain
                   at
                   the
                   Battel
                   of
                
                 Marathon
                 
                   for
                   the
                   liberty
                   of
                
                 Greece
                 ,
                 
                   and
                   there
                   making
                   Panegyricks
                   upon
                   them
                   ,
                   and
                   therefore
                   he
                   wonders
                   why
                
                 Julian
                 
                   should
                   exclaim
                   so
                   much
                   against
                   these
                   honours
                   done
                   to
                   the
                   Martyrs
                   ,
                   since
                   
                   this
                   was
                   all
                   the
                   reward
                   they
                   could
                   give
                   them
                   .
                
                 
                 And
                 elsewhere
                 he
                 saith
                 ,
                 
                   these
                   honours
                   consisted
                   in
                   preserving
                   their
                   Memories
                   ,
                   and
                   praising
                   their
                   vertues
                
                 ;
                 and
                 brings
                 the
                 very
                 same
                 instance
                 of
                 the
                 Athenians
                 again
                 :
                 
                 but
                 for
                 any
                 matter
                 of
                 worship
                 towards
                 them
                 he
                 utterly
                 denyes
                 it
                 ;
                 
                   because
                   they
                   were
                   bound
                   to
                   give
                   it
                   to
                   none
                   but
                   God.
                
                 
                 And
                 that
                 we
                 might
                 fully
                 understand
                 what
                 he
                 means
                 when
                 he
                 saith
                 ,
                 
                   that
                   Christians
                   do
                   not
                   give
                   to
                   Saints
                   the
                   worship
                   the
                   Heathens
                   gave
                   to
                   their
                   inferiour
                   Gods
                   ,
                
                 in
                 another
                 place
                 ,
                 he
                 tells
                 us
                 ,
                 what
                 that
                 worship
                 did
                 consist
                 in
                 ,
                 
                 which
                 he
                 there
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 by
                 which
                 we
                 are
                 certain
                 what
                 he
                 meant
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 before
                 )
                 and
                 so
                 he
                 reckons
                 up
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 first
                 place
                 ,
                 
                   their
                   prayers
                
                 ,
                 or
                 supplications
                 ,
                 and
                 
                   then
                   vows
                   ,
                   hymns
                   ,
                   oblations
                
                 and
                 sacrifices
                 :
                 the
                 giving
                 of
                 any
                 of
                 these
                 to
                 Saints
                 were
                 to
                 worship
                 them
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 and
                 not
                 as
                 the
                 ignorant
                 or
                 wilfully
                 blind
                 Writers
                 of
                 the
                 
                   Roman
                   Church
                
                 when
                 they
                 meet
                 with
                 this
                 word
                 ,
                 they
                 cry
                 out
                 presently
                 ,
                 
                   mark
                   that
                   ,
                   not
                   with
                   Latria
                   ,
                
                 and
                 presently
                 imagine
                 that
                 what
                 sense
                 a
                 word
                 hath
                 obtained
                 among
                 them
                 ,
                 if
                 they
                 meet
                 with
                 it
                 in
                 the
                 Fathers
                 ,
                 it
                 must
                 needs
                 signifie
                 the
                 
                   same
                   thing
                
                 ;
                 when
                 the
                 sense
                 of
                 words
                 hath
                 been
                 so
                 
                 strangely
                 perverted
                 by
                 them
                 ;
                 as
                 will
                 more
                 particularly
                 appear
                 by
                 this
                 very
                 distinction
                 of
                 Latria
                 and
                 Dulia
                 ,
                 which
                 they
                 make
                 S.
                 Augustine
                 the
                 Author
                 of
                 ,
                 but
                 have
                 carried
                 it
                 far
                 beyond
                 his
                 meaning
                 .
              
               
                 I
                 come
                 therefore
                 to
                 consider
                 S.
                 Austins
                 mind
                 in
                 this
                 matter
                 ,
                 
                 which
                 I
                 am
                 the
                 more
                 obliged
                 to
                 do
                 ,
                 since
                 
                   T.
                   G.
                   so
                   unreasonably
                   triumphs
                   in
                   S.
                
                 Austins
                 
                   opinion
                   in
                   this
                   matter
                
                 ;
                 and
                 is
                 not
                 only
                 content
                 to
                 drag
                 me
                 at
                 his
                 Chariot
                 wheels
                 ,
                 but
                 he
                 makes
                 a
                 shew
                 of
                 me
                 ,
                 and
                 calls
                 people
                 to
                 see
                 by
                 my
                 example
                 ,
                 to
                 
                   what
                   miserable
                   shifts
                   and
                   disingenuous
                   arts
                   they
                   are
                   put
                   ,
                
                 
                 
                   who
                   will
                   shut
                   their
                   eyes
                   ,
                   and
                   fight
                   against
                   the
                   light
                   of
                   a
                   noon-day
                   truth
                   :
                
                 when
                 I
                 first
                 read
                 these
                 words
                 ,
                 I
                 began
                 to
                 
                   rub
                   my
                   eyes
                
                 ,
                 and
                 to
                 look
                 about
                 me
                 ,
                 and
                 to
                 wonder
                 what
                 the
                 matter
                 was
                 ;
                 and
                 I
                 find
                 my self
                 as
                 willing
                 to
                 
                   see
                   light
                
                 as
                 another
                 ,
                 and
                 my
                 conscience
                 never
                 yet
                 accused
                 me
                 of
                 using
                 
                   disingenuous
                   arts
                
                 in
                 dealing
                 with
                 them
                 ;
                 if
                 
                   T.
                   G.
                
                 can
                 clear
                 himself
                 as
                 well
                 ,
                 it
                 is
                 the
                 better
                 for
                 him
                 ;
                 I
                 am
                 sure
                 
                   by
                   standers
                
                 have
                 not
                 thought
                 so
                 ,
                 as
                 appears
                 at
                 large
                 by
                 Dr.
                 Whitby
                 ,
                 especially
                 in
                 his
                 
                   last
                   Chapter
                
                 against
                 him
                 .
                 But
                 it
                 is
                 not
                 my
                 business
                 
                   to
                   recriminate
                
                 ;
                 hopeing
                 sufficiently
                 to
                 clear
                 my self
                 in
                 this
                 matter
                 .
                 It
                 seems
                 ,
                 I
                 had
                 said
                 that
                 S.
                 Augustine
                 
                 denyes
                 ,
                 that
                 any
                 
                   Religious
                   worship
                
                 was
                 performed
                 to
                 the
                 Martyrs
                 ;
                 this
                 
                   T.
                   G.
                
                 again
                 saith
                 ,
                 
                   I
                   could
                   not
                   affirm
                   without
                   shutting
                   my
                   eyes
                
                 :
                 and
                 yet
                 I
                 thank
                 God
                 ,
                 by
                 the
                 help
                 of
                 
                   my
                   eyes
                
                 ,
                 I
                 find
                 S.
                 Augustin
                 saying
                 the
                 same
                 thing
                 still
                 .
                 For
                 is
                 it
                 not
                 S.
                 Augustin
                 that
                 saith
                 ,
                 
                   non
                   sit
                   nobis
                   Religio
                   cultus
                   hominum
                   mortuorum
                   ,
                
                 
                 
                   let
                   not
                   the
                   worship
                   of
                   dead
                   men
                   ,
                   be
                   any
                   part
                   of
                   our
                   Religion
                   :
                   for
                   if
                   they
                   have
                   lived
                   piously
                   ,
                   they
                   do
                   not
                   desire
                   such
                   honours
                   from
                   us
                   ;
                   but
                   they
                   would
                   have
                   us
                   to
                   worship
                   him
                   ,
                   by
                   whom
                   we
                   may
                   become
                   partakers
                   of
                   their
                   happiness
                   :
                   honorandi
                   ergo
                   sunt
                   propter
                   imitationem
                   ,
                   non
                   adorandi
                   propter
                   Religionem
                   .
                
                 Is
                 it
                 possible
                 for
                 any
                 man
                 to
                 speak
                 plainer
                 than
                 S.
                 Austin
                 doth
                 ,
                 
                   that
                   they
                   are
                   not
                   to
                   have
                   Religious
                   worship
                   given
                   to
                   them
                   ,
                
                 but
                 
                   such
                   honour
                
                 as
                 
                   may
                   excite
                   us
                   to
                   an
                   imitation
                   of
                   them
                   ?
                
                 And
                 this
                 not
                 by
                 chance
                 ,
                 or
                 in
                 some
                 
                   incoherent
                   passage
                
                 ,
                 but
                 in
                 a
                 set
                 discourse
                 on
                 purpose
                 ,
                 where
                 he
                 argues
                 with
                 strong
                 reason
                 against
                 the
                 
                   Religious
                   worship
                   of
                   Angels
                
                 ,
                 as
                 well
                 as
                 Saints
                 ,
                 to
                 the
                 end
                 of
                 that
                 Book
                 .
                 And
                 saith
                 ,
                 
                   the
                   utmost
                   they
                   expect
                   from
                   us
                   ,
                   is
                   the
                   honour
                   of
                   our
                   love
                   ,
                   and
                   not
                   of
                   our
                   service
                
                 ;
                 (
                 and
                 therefore
                 S.
                 Augustin
                 did
                 not
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 understand
                 the
                 
                   service
                   of
                   Saints
                   and
                   Angels
                
                 )
                 which
                 he
                 there
                 disputes
                 against
                 ,
                 
                   from
                   our
                   
                   happiness
                   coming
                   only
                   from
                   God
                   ,
                   our
                   being
                   the
                   Temples
                   of
                   God
                   ,
                   the
                   Angels
                   prohibiting
                   S.
                
                 John
                 
                   to
                   worship
                   him
                   ,
                   and
                   bidding
                   him
                   to
                   worship
                   God
                   ;
                   and
                   that
                   the
                   very
                   name
                   of
                   Religion
                   ,
                   is
                   from
                   tying
                   our
                   Souls
                   to
                   God
                   alone
                   .
                   Whosoever
                   of
                   the
                   Angels
                   loves
                   God
                   ,
                
                 saith
                 he
                 ,
                 
                   loves
                   me
                   for
                   worshipping
                   him
                   ,
                   and
                   he
                   that
                   hath
                   Gods
                   favour
                   ,
                   hath
                   the
                   favour
                   of
                   all
                   that
                   are
                   good
                   .
                   Therefore
                   let
                   our
                   Religion
                   bind
                   us
                   faster
                   to
                   one
                   omnipotent
                   God
                   ,
                   between
                   whom
                   and
                   us
                   there
                   is
                   no
                   creature
                   interposed
                   :
                
                 with
                 much
                 more
                 to
                 the
                 same
                 purpose
                 .
                 Is
                 it
                 not
                 the
                 same
                 S.
                 Austin
                 that
                 saith
                 ,
                 
                 
                   Haec
                   est
                   Religio
                   Christiana
                   ut
                   colatur
                   unus
                   Deus
                   ;
                   this
                   is
                   the
                   Christian
                   Religion
                   ,
                   to
                   worship
                   one
                   God
                
                 ;
                 and
                 that
                 for
                 this
                 reason
                 ,
                 
                   because
                   God
                   only
                   can
                   make
                   the
                   Soul
                   happy
                   :
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   it
                   is
                   made
                   happy
                   only
                   by
                   the
                   participation
                   of
                   God
                   ,
                   and
                   not
                   of
                   a
                   blessed
                   Soul
                   ,
                   or
                   Angel.
                
                 Not
                 ,
                 as
                 though
                 this
                 were
                 intended
                 only
                 against
                 the
                 expectation
                 of
                 our
                 blessedness
                 wholly
                 from
                 Saints
                 or
                 Angels
                 ;
                 but
                 he
                 makes
                 use
                 of
                 this
                 as
                 an
                 argument
                 to
                 prove
                 ,
                 that
                 we
                 ought
                 to
                 
                   worship
                   God
                
                 alone
                 ,
                 
                   who
                   only
                   is
                   able
                   to
                   make
                   us
                   happy
                   .
                
                 Is
                 it
                 not
                 the
                 same
                 S.
                 Austin
                 ,
                 that
                 saith
                 ,
                 
                   this
                   is
                   the
                   character
                   of
                   the
                   true
                   Religion
                   ,
                
                 
                 
                   that
                   it
                   unites
                   us
                   only
                   to
                   one
                   God
                   ,
                   without
                   giving
                   worship
                   to
                   any
                   other
                   Being
                   how
                   excellent
                   
                   soever
                   ?
                
                 and
                 he
                 looks
                 on
                 this
                 as
                 a
                 divine
                 and
                 singular
                 part
                 of
                 the
                 
                   Christian
                   doctrine
                   ,
                   nullam
                   creaturam
                   colendam
                   esse
                   animae
                   ,
                
                 that
                 
                   no
                   creature
                   have
                   the
                   worship
                   of
                   our
                   Soul
                
                 ;
                 what
                 did
                 he
                 then
                 think
                 of
                 
                   praying
                   to
                   creatures
                   not
                   only
                
                 with
                 
                   our
                   voyce
                
                 ,
                 but
                 
                   our
                   mind
                   too
                
                 ,
                 as
                 the
                 Council
                 of
                 Trent
                 saith
                 ,
                 
                   it
                   is
                   profitable
                   for
                   us
                   to
                   do
                   ,
                   and
                   not
                   only
                   for
                   their
                   prayers
                   ,
                   but
                   for
                   their
                   help
                   and
                   assistance
                
                 ;
                 but
                 saith
                 
                   good
                   S.
                
                 Austin
                 ,
                 
                   the
                   most
                   wise
                   and
                   perfect
                   man
                   ,
                   the
                   most
                   accomplished
                   and
                   happy
                   soul
                   is
                   only
                   to
                   be
                   loved
                   and
                   imitated
                   ,
                   and
                   honour
                   given
                   to
                   it
                   according
                   to
                   its
                   desert
                   and
                   order
                   :
                   for
                   thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   .
                
                 Could
                 any
                 man
                 speak
                 more
                 plainly
                 and
                 fully
                 against
                 giving
                 any
                 
                   Religious
                   worship
                
                 to
                 creatures
                 ,
                 than
                 he
                 doth
                 ?
                 Is
                 it
                 not
                 the
                 same
                 S.
                 Austin
                 that
                 tells
                 
                   Maximus
                   Madaurensis
                
                 ,
                 
                 
                   that
                   in
                   the
                   Christian
                   Church
                   ,
                   none
                   that
                   were
                   dead
                   were
                   worshipped
                   ,
                   and
                   nothing
                   adored
                   as
                   God
                   ,
                   that
                   is
                   made
                   by
                   God
                   ;
                   but
                   only
                   one
                   God
                   ,
                   who
                   created
                   all
                   things
                   ?
                
                 Here
                 
                   T.
                   G.
                
                 smiles
                 ,
                 and
                 thinks
                 to
                 avoid
                 this
                 presently
                 ;
                 for
                 S.
                 Austin
                 speaks
                 of
                 any
                 thing
                 being
                 adored
                 
                   as
                   God
                
                 ;
                 which
                 they
                 abhor
                 to
                 do
                 :
                 but
                 his
                 smiling
                 will
                 be
                 soon
                 over
                 ,
                 if
                 he
                 considers
                 ,
                 what
                 
                   being
                   adored
                   as
                   God
                
                 there
                 means
                 :
                 for
                 no
                 one
                 ever
                 suspected
                 ,
                 
                 that
                 the
                 Christians
                 believed
                 the
                 Martyrs
                 to
                 be
                 the
                 
                   Supream
                   God
                
                 ;
                 but
                 only
                 that
                 they
                 
                   worshipped
                   them
                   as
                   Gods
                   of
                   a
                   lower
                   rank
                   by
                   participation
                
                 from
                 the
                 Supream
                 .
                 And
                 is
                 not
                 the
                 very
                 same
                 thing
                 said
                 and
                 defended
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 that
                 the
                 Saints
                 are
                 
                   Gods
                   by
                   participation
                
                 ,
                 and
                 they
                 have
                 
                   the
                   care
                   and
                   government
                   of
                   the
                   Church
                   committed
                   to
                   them
                
                 ;
                 and
                 on
                 that
                 account
                 
                   are
                   worshipped
                
                 ?
                 and
                 if
                 this
                 be
                 not
                 being
                 adored
                 as
                 Gods
                 in
                 S.
                 Austins
                 sense
                 ,
                 I
                 know
                 not
                 what
                 is
                 .
                 Is
                 it
                 not
                 the
                 same
                 S.
                 Austin
                 ,
                 that
                 undertakes
                 to
                 prove
                 against
                 the
                 Platonists
                 ,
                 
                 
                   that
                   good
                   Spirits
                   are
                   not
                   to
                   be
                   worshipped
                   per
                   tale
                
                 Religionis
                 
                   obsequium
                   ,
                   by
                   such
                   Religious
                   worship
                   ?
                
                 very
                 right
                 ,
                 saith
                 
                   T.
                   G.
                   ,
                   not
                   by
                   the
                   worship
                   of
                   Sacrifices
                
                 ;
                 but
                 S.
                 Austin
                 saith
                 ,
                 neither
                 Sacris
                 ,
                 nor
                 Sacrificiis
                 ,
                 which
                 two
                 comprehend
                 
                   all
                   the
                   Rites
                   of
                   Religious
                   worship
                
                 which
                 were
                 then
                 used
                 .
                 For
                 he
                 makes
                 use
                 of
                 several
                 phrases
                 to
                 express
                 the
                 
                   acts
                   of
                   Religious
                   worship
                
                 ,
                 sometimes
                 by
                 joyning
                 those
                 two
                 together
                 ,
                 
                   sacris
                   &
                   sacrificiis
                
                 ;
                 sometimes
                 
                   Religione
                   &
                   Sacris
                
                 ;
                 
                 sometimes
                 
                   Religionis
                   ritibus
                
                 ;
                 sometimes
                 
                   Religionis
                   obsequio
                
                 ;
                 
                 by
                 all
                 which
                 he
                 understands
                 the
                 same
                 thing
                 ,
                 
                   viz.
                   the
                   acts
                   of
                   Religious
                   worship
                   ,
                
                 which
                 for
                 distinction
                 sake
                 he
                 calls
                 Latria
                 ;
                 as
                 that
                 service
                 or
                 worship
                 that
                 
                 men
                 owe
                 to
                 one
                 another
                 ,
                 he
                 saith
                 is
                 called
                 by
                 another
                 name
                 :
                 and
                 I
                 confess
                 I
                 cannot
                 find
                 S.
                 Austin
                 applying
                 the
                 term
                 of
                 Dulia
                 to
                 any
                 service
                 we
                 owe
                 to
                 Saints
                 or
                 Angels
                 in
                 Heaven
                 ;
                 
                 but
                 he
                 avoids
                 the
                 term
                 of
                 Service
                 and
                 denyes
                 it
                 be
                 
                   due
                   to
                   them
                
                 ,
                 and
                 only
                 calls
                 it
                 by
                 the
                 name
                 of
                 Love
                 and
                 Fellowship
                 with
                 them
                 ;
                 and
                 therefore
                 
                   Martinus
                   Peresius
                
                 had
                 good
                 reason
                 to
                 quarrel
                 with
                 the
                 use
                 of
                 the
                 word
                 dulia
                 ,
                 
                 because
                 we
                 are
                 only
                 
                   fellow
                   servants
                
                 with
                 them
                 ;
                 and
                 Bellarmin
                 gives
                 him
                 no
                 sufficient
                 answer
                 ,
                 by
                 bringing
                 that
                 place
                 ,
                 Gal.
                 5.
                 
                   serving
                   one
                   another
                   in
                   love
                
                 ,
                 for
                 that
                 only
                 relates
                 to
                 persons
                 in
                 
                   equal
                   conditions
                
                 ,
                 where
                 the
                 
                   mutual
                   offices
                
                 may
                 be
                 alike
                 ,
                 which
                 cannot
                 be
                 supposed
                 in
                 this
                 case
                 .
                 And
                 therefore
                 I
                 had
                 reason
                 to
                 say
                 ,
                 
                 that
                 Dulia
                 
                   is
                   used
                   by
                   S.
                
                 Austin
                 ,
                 
                   as
                   a
                   term
                   expressing
                   the
                   service
                   we
                   owe
                   to
                   God
                   as
                   our
                   Lord
                
                 ;
                 but
                 
                   T.
                   G.
                
                 thinks
                 he
                 hath
                 run
                 me
                 down
                 ,
                 
                 by
                 producing
                 the
                 foregoing
                 place
                 ,
                 which
                 ,
                 he
                 saith
                 ,
                 
                   I
                   purposely
                   concealed
                   from
                   the
                   Reader
                   ,
                   for
                   fear
                   he
                   might
                   infer
                   ,
                   that
                   if
                   some
                   degree
                   of
                   the
                   service
                   called
                
                 Dulia
                 
                   might
                   be
                   given
                   by
                   servants
                   to
                   their
                   Masters
                   ,
                   surely
                   a
                   high
                   degree
                   of
                   it
                   may
                   be
                   given
                   to
                   Holy
                   Angels
                   .
                
                 Very
                 finely
                 argued
                 !
                 and
                 as
                 much
                 against
                 S.
                 Austins
                 sense
                 as
                 is
                 possible
                 .
                 For
                 ,
                 he
                 saith
                 ,
                 in
                 plain
                 terms
                 ,
                 
                 
                   those
                   Angels
                   that
                   require
                   service
                   from
                   us
                   are
                   Devils
                   :
                
                 for
                 this
                 he
                 makes
                 the
                 character
                 of
                 them
                 ,
                 that
                 they
                 do
                 invite
                 us
                 ,
                 
                   ut
                   sibi
                   serviamus
                
                 ;
                 but
                 ,
                 saith
                 he
                 ,
                 
                   we
                   honour
                   good
                   Angels
                   by
                   love
                   ,
                   and
                   not
                   by
                   service
                   .
                
                 But
                 
                   T.
                   G.
                
                 is
                 not
                 more
                 mistaken
                 in
                 S.
                 Austins
                 sense
                 of
                 Dulia
                 ,
                 than
                 he
                 is
                 about
                 
                   Latria
                   ;
                   for
                
                 ,
                 he
                 saith
                 ,
                 
                   that
                   he
                   understands
                   it
                   of
                   sacrifices
                   ,
                   and
                   that
                   when
                   he
                   saith
                   blessed
                   Spirits
                   are
                   not
                   willing
                   we
                   should
                
                 sacra
                 facere
                 ,
                 
                   it
                   ought
                   not
                   be
                   rendered
                   equivocally
                   ,
                   as
                   it
                   is
                   by
                   me
                   ,
                   to
                   perform
                   any
                   sacred
                   offices
                   ,
                   but
                   to
                   dedicate
                   and
                   sacrifice
                   to
                   them
                   ,
                   or
                   consecrate
                   our selves
                   or
                   any
                   thing
                   of
                   ours
                   to
                   them
                   by
                   the
                   Rites
                   of
                   Religion
                   ;
                   by
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   is
                   evident
                   ,
                   that
                   he
                   speaks
                   of
                   the
                   worship
                   which
                   is
                   due
                   to
                   God
                   alone
                   ,
                   that
                   is
                   ,
                   of
                   such
                   dedications
                   and
                   consecrations
                   ,
                   as
                   were
                   performed
                   by
                   the
                   Heathens
                   to
                   their
                   Daemons
                   as
                   Gods.
                
                 To
                 this
                 I
                 answer
                 ,
                 that
                 I
                 grant
                 that
                 S.
                 Austin
                 speaks
                 of
                 the
                 
                   worship
                   due
                   to
                   God
                   alone
                
                 ,
                 and
                 of
                 those
                 
                   rites
                   of
                   Religious
                   worship
                
                 which
                 were
                 performed
                 by
                 the
                 Heathens
                 to
                 their
                 Gods
                 :
                 but
                 the
                 Question
                 is
                 ,
                 what
                 he
                 understands
                 by
                 those
                 
                   Religious
                   rites
                
                 ,
                 whether
                 only
                 dedications
                 ,
                 and
                 sacrifices
                 ,
                 and
                 consecrations
                 ,
                 or
                 other
                 
                   acts
                   of
                   Religious
                   worship
                
                 ?
                 For
                 
                   T.
                   G.
                
                 cannot
                 be
                 so
                 ignorant
                 ,
                 as
                 not
                 to
                 know
                 ,
                 that
                 adorations
                 and
                 prayers
                 were
                 as
                 constant
                 ,
                 
                 as
                 solemn
                 ,
                 as
                 proper
                 acts
                 of
                 
                   Religious
                   worship
                
                 both
                 by
                 the
                 Law
                 of
                 God
                 ,
                 and
                 the
                 
                   Heathen
                   customs
                
                 ,
                 as
                 those
                 he
                 mentions
                 :
                 thence
                 
                   orandi
                   causa
                   fanum
                   adire
                
                 ,
                 in
                 Cicero
                 ;
                 
                 
                   Deos
                   immortales
                   precari
                   ,
                   venerari
                   ,
                   atque
                   implorare
                   debetis
                   ,
                   ut
                   urbem
                   defendant
                
                 ;
                 
                 and
                 scarce
                 any
                 Greek
                 or
                 
                   Latin
                   Writer
                
                 that
                 mentions
                 their
                 
                   Religious
                   rites
                
                 ,
                 but
                 under
                 them
                 they
                 take
                 notice
                 of
                 adoration
                 ,
                 and
                 prayers
                 ;
                 and
                 not
                 only
                 so
                 ,
                 but
                 some
                 of
                 them
                 give
                 an
                 account
                 of
                 the
                 Forms
                 of
                 them
                 ,
                 and
                 the
                 manner
                 and
                 order
                 of
                 Invocation
                 in
                 their
                 Litanies
                 (
                 for
                 the
                 word
                 is
                 as
                 old
                 as
                 Homer
                 )
                 wherein
                 they
                 invocated
                 their
                 Gods
                 in
                 order
                 ,
                 
                   that
                   they
                   would
                   be
                   favourable
                   and
                   propitious
                   to
                   them
                
                 ;
                 and
                 Pliny
                 saith
                 in
                 general
                 ,
                 
                 that
                 
                   no
                   sacrifice
                   was
                   offered
                   without
                   prayers
                
                 ;
                 and
                 
                   Macrobius
                   ,
                   
                   Servius
                
                 ,
                 
                 and
                 Arnobius
                 say
                 ,
                 
                 
                   they
                   began
                   their
                   invocations
                   with
                
                 Janus
                 ,
                 
                   not
                   because
                   they
                   looked
                   on
                   him
                   as
                   chief
                   ,
                
                 but
                 as
                 a
                 
                   Mediator
                   who
                   was
                   to
                   carry
                   up
                   their
                   prayers
                   to
                   the
                   superiour
                   powers
                
                 ;
                 and
                 they
                 ended
                 in
                 Vesta
                 for
                 the
                 same
                 reason
                 :
                 and
                 that
                 these
                 were
                 comprehended
                 under
                 the
                 Sacra
                 ,
                 is
                 not
                 only
                 manifest
                 from
                 their
                 conjunction
                 with
                 sacrifices
                 ;
                 but
                 from
                 the
                 old
                 form
                 of
                 obsecration
                 ,
                 in
                 which
                 they
                 used
                 
                   ob
                   vos
                   sacro
                
                 for
                 obsecro
                 .
                 I
                 would
                 now
                 understand
                 from
                 
                   T.
                   G.
                
                 why
                 he
                 thinks
                 that
                 
                 S.
                 Austin
                 should
                 purposely
                 leave
                 out
                 in
                 these
                 words
                 Adoration
                 and
                 Invocation
                 ,
                 which
                 were
                 by
                 all
                 Nations
                 looked
                 on
                 as
                 some
                 of
                 the
                 proper
                 acts
                 of
                 
                   Religious
                   worship
                
                 ,
                 especially
                 when
                 he
                 mentions
                 both
                 these
                 before
                 and
                 after
                 ?
                 For
                 the
                 occasion
                 of
                 the
                 dispute
                 ,
                 was
                 about
                 the
                 intercession
                 of
                 
                   created
                   Spirits
                
                 ,
                 and
                 
                   mens
                   addresses
                
                 to
                 them
                 ;
                 and
                 afterwards
                 he
                 joyns
                 adoration
                 together
                 with
                 sacrifice
                 as
                 a
                 thing
                 
                   peculiar
                   to
                   God
                
                 :
                 
                 
                   putaverunt
                   quidam
                   deferendum
                   Angelis
                   honorem
                   vel
                   adorando
                   vel
                   sacrificando
                   ,
                   &c.
                
                 in
                 a
                 place
                 already
                 cited
                 .
                 If
                 this
                 be
                 not
                 
                   shutting
                   ones
                   eyes
                   against
                   noon-day
                   light
                
                 ;
                 it
                 is
                 a
                 drawing
                 a
                 curtain
                 before
                 it
                 ,
                 lest
                 it
                 grow
                 
                   too
                   hot
                
                 .
              
               
                 But
                 for
                 all
                 this
                 
                   T.
                   G.
                
                 is
                 very
                 confident
                 ,
                 
                 that
                 S.
                 
                   Austin
                   was
                   for
                   the
                   performing
                   Religious
                   worship
                   to
                   Martyrs
                   ,
                   because
                
                 he
                 saith
                 expresly
                 ,
                 
                   that
                   it
                   was
                   the
                   custome
                   of
                   the
                   Christian
                   people
                   in
                   his
                   time
                   ,
                   to
                   celebrate
                   with
                   Religious
                   solemnity
                   the
                   Memories
                   of
                   the
                   Martyrs
                
                 ;
                 and
                 very
                 kindly
                 after
                 his
                 mode
                 ,
                 he
                 charges
                 me
                 
                   with
                   corrupting
                   the
                   words
                   of
                   S.
                   Austin
                   ,
                
                 by
                 translating
                 them
                 thus
                 ,
                 
                   that
                   it
                   was
                   the
                   custome
                   of
                   the
                   Christians
                   in
                   his
                   time
                   to
                   have
                   their
                   Religious
                   Assemblies
                   at
                   the
                   Sepulchres
                   or
                   Memories
                   of
                   the
                   Martyrs
                   :
                
                 I
                 did
                 not
                 pretend
                 
                   to
                   translate
                
                 ,
                 as
                 
                   T.
                   G.
                
                 knew
                 well
                 enough
                 by
                 
                 the
                 character
                 ;
                 but
                 
                   ill
                   will
                   never
                   speaks
                   well
                
                 ;
                 but
                 I
                 still
                 say
                 ,
                 and
                 stand
                 to
                 it
                 ,
                 that
                 this
                 is
                 his
                 sense
                 ;
                 as
                 will
                 appear
                 by
                 considering
                 the
                 design
                 of
                 his
                 words
                 .
                 Faustus
                 the
                 Manichean
                 had
                 charged
                 the
                 
                   African
                   Christians
                   with
                   Idolatry
                
                 in
                 the
                 honour
                 they
                 gave
                 to
                 the
                 Memories
                 of
                 
                   the
                   Martyrs
                
                 .
                 
                 S.
                 Austin
                 answers
                 ,
                 
                   that
                   they
                   did
                   so
                   celebrate
                   the
                   Memories
                   of
                   the
                   Martyrs
                   ;
                   that
                   they
                   erected
                   no
                   Altars
                   to
                   any
                   Martyr
                   ,
                   but
                   to
                   the
                   God
                   of
                   Martyrs
                   ,
                   although
                   it
                   was
                   for
                   their
                   memories
                   .
                   For
                   who
                   of
                   the
                   Bishops
                   or
                   Priests
                   that
                   officiates
                   at
                   the
                   Altar
                   ,
                   in
                   the
                   places
                   of
                   their
                   Sepulchres
                   ,
                   ever
                   said
                   ,
                   We
                   offer
                   to
                   thee
                
                 Peter
                 ,
                 or
                 Paul
                 ,
                 or
                 Cyprian
                 ;
                 
                   but
                   that
                   which
                   is
                   offered
                   ,
                   is
                   offered
                   to
                   God
                   who
                   crowned
                   the
                   Martyrs
                   ,
                   but
                   it
                   is
                   done
                   at
                   their
                   Sepulchres
                   ,
                   whom
                   he
                   hath
                   crowned
                   ,
                   that
                   by
                   the
                   very
                   places
                   our
                   affections
                   may
                   be
                   raised
                   ,
                   and
                   our
                   love
                   quickned
                   ,
                   both
                   to
                   those
                   whom
                   we
                   may
                   imitate
                   ,
                   and
                   to
                   him
                   by
                   whom
                   we
                   are
                   enabled
                   to
                   do
                   it
                   .
                
                 Now
                 I
                 desire
                 to
                 know
                 ,
                 what
                 part
                 of
                 
                   Religious
                   worship
                
                 was
                 here
                 performed
                 to
                 the
                 Martyrs
                 ?
                 If
                 the
                 
                   Christian
                   Sacrifice
                
                 ,
                 that
                 were
                 Idolatry
                 according
                 to
                 
                   T.
                   G.
                
                 and
                 would
                 have
                 justified
                 Faustus
                 to
                 purpose
                 ;
                 but
                 S.
                 Austin
                 utterly
                 denyes
                 this
                 to
                 be
                 performed
                 to
                 them
                 .
                 All
                 that
                 the
                 Martyrs
                 are
                 concerned
                 in
                 as
                 to
                 the
                 
                   Religious
                   
                   Solemnity
                
                 ,
                 was
                 no
                 more
                 than
                 that
                 the
                 
                   offices
                   of
                   Religion
                   were
                   performed
                   at
                   their
                   Sepulchres
                   :
                
                 this
                 was
                 an
                 Honour
                 to
                 them
                 I
                 grant
                 ,
                 but
                 no
                 part
                 of
                 
                   Religious
                   worship
                
                 .
                 And
                 although
                 the
                 design
                 of
                 the
                 worship
                 was
                 only
                 to
                 
                   honour
                   God
                
                 ,
                 yet
                 the
                 place
                 of
                 doing
                 it
                 was
                 out
                 of
                 honour
                 to
                 the
                 Martyrs
                 .
                 But
                 S.
                 Austin
                 saith
                 afterwards
                 ,
                 
                   we
                   worship
                   therefore
                   the
                   Saints
                   with
                   that
                   worship
                   of
                   love
                   and
                   society
                   ,
                
                 &c.
                 
                 What
                 means
                 this
                 &c.
                 here
                 ?
                 let
                 us
                 have
                 all
                 or
                 nothing
                 :
                 
                   with
                   which
                   holy
                   men
                   in
                   this
                   life
                   are
                   worshipped
                   ,
                   whose
                   heart
                   is
                   prepared
                   to
                   suffer
                   as
                   much
                   for
                   the
                   truth
                   of
                   the
                   Gospel
                   :
                
                 he
                 
                   that
                   hath
                   but
                   an
                   eye
                   open
                   ,
                
                 saith
                 
                   T.
                   G.
                   must
                   see
                   that
                   S.
                
                 Austin
                 
                   speaks
                   here
                   of
                   the
                   worship
                   which
                   the
                   Christians
                   of
                   his
                   time
                   gave
                   to
                   the
                   Martyrs
                   themselves
                   .
                
                 And
                 he
                 that
                 hath
                 but
                 one
                 corner
                 open
                 cannot
                 but
                 see
                 ,
                 that
                 he
                 doth
                 not
                 speak
                 of
                 
                   Religious
                   worship
                
                 ,
                 which
                 Faustus
                 objected
                 ;
                 but
                 having
                 denyed
                 that
                 to
                 be
                 given
                 to
                 Martyrs
                 ,
                 he
                 now
                 shews
                 what
                 they
                 did
                 give
                 them
                 ,
                 viz.
                 such
                 a
                 kind
                 of
                 worship
                 as
                 we
                 give
                 to
                 
                   holy
                   men
                
                 alive
                 :
                 and
                 is
                 that
                 the
                 
                   Religious
                   worship
                
                 either
                 Faustus
                 or
                 S.
                 Austin
                 meant
                 ?
                 S.
                 Austin
                 calls
                 it
                 worship
                 ,
                 but
                 he
                 means
                 no
                 more
                 by
                 it
                 ,
                 than
                 when
                 he
                 said
                 before
                 ,
                 that
                 they
                 are
                 to
                 be
                 
                   loved
                   for
                   their
                   goodness
                
                 ,
                 and
                 
                   honoured
                   for
                   their
                   examples
                
                 ;
                 
                 but
                 what
                 is
                 all
                 this
                 to
                 
                   Religious
                   worship
                
                 or
                 Invocation
                 of
                 them
                 ,
                 when
                 S.
                 Austin
                 in
                 another
                 place
                 expresly
                 denyes
                 ,
                 
                   that
                   the
                   Saints
                   are
                   invocated
                   by
                   him
                   that
                   offers
                   the
                   sacrifices
                   at
                   the
                   Altar
                
                 ;
                 
                 nay
                 ,
                 although
                 that
                 Altar
                 were
                 in
                 the
                 place
                 of
                 their
                 sufferings
                 ?
                 And
                 here
                 ,
                 saith
                 
                   T.
                   G.
                   I
                   think
                   I
                   have
                   done
                   their
                   work
                   for
                   them
                
                 ;
                 and
                 he
                 is
                 not
                 mistaken
                 ;
                 whatever
                 he
                 cites
                 from
                 
                   Bishop
                   Forbs
                
                 ,
                 that
                 S.
                 
                   Austin
                   was
                   only
                   to
                   be
                   understood
                   of
                   Invocation
                   at
                   the
                   Altar
                
                 ;
                 I
                 shall
                 make
                 it
                 appear
                 that
                 the
                 argument
                 holds
                 good
                 ,
                 and
                 that
                 those
                 who
                 speak
                 against
                 it
                 ,
                 it
                 is
                 because
                 they
                 do
                 not
                 understand
                 the
                 strength
                 of
                 it
                 .
                 
                   Bishop
                   Forbs
                
                 in
                 this
                 place
                 ,
                 
                 and
                 several
                 others
                 ,
                 takes
                 occasion
                 without
                 reason
                 to
                 find
                 fault
                 with
                 
                   Bishop
                   Andrews
                
                 ,
                 a
                 man
                 of
                 far
                 greater
                 Learning
                 than
                 himself
                 ,
                 and
                 of
                 better
                 judgement
                 in
                 these
                 matters
                 ;
                 and
                 it
                 is
                 he
                 ,
                 and
                 not
                 
                   Bishop
                   Montague
                
                 (
                 as
                 T.G.
                 mistakes
                 )
                 whom
                 
                   Bishop
                   Forbs
                
                 introduces
                 
                   Iohn
                   Barclay
                
                 charging
                 
                   with
                   leading
                   King
                
                 James
                 aside
                 .
                 But
                 I
                 still
                 say
                 the
                 argument
                 clearly
                 proves
                 ,
                 
                   that
                   S.
                
                 Austin
                 
                   denyed
                   Invocation
                   of
                   Saints
                
                 ;
                 and
                 I
                 am
                 sorry
                 to
                 see
                 
                   Bishop
                   Forbs
                
                 so
                 weakly
                 led
                 aside
                 by
                 Bellarmin
                 and
                 others
                 upon
                 this
                 ground
                 ,
                 
                   because
                   in
                   the
                   Canon
                   of
                   the
                   Mass
                   the
                   Saints
                   are
                   not
                   directly
                   prayed
                   to
                   in
                   the
                
                 Roman
                 
                   Church
                   ;
                   but
                   they
                   are
                   in
                   the
                
                 Missa
                 
                 Catechumenorum
                 ,
                 
                   and
                   in
                   the
                   Litanies
                
                 ;
                 therefore
                 thus
                 it
                 was
                 in
                 the
                 
                   African
                   Church
                
                 in
                 S.
                 Austins
                 time
                 .
                 Who
                 knows
                 not
                 what
                 great
                 alterations
                 have
                 been
                 in
                 the
                 Liturgies
                 of
                 the
                 Church
                 since
                 that
                 time
                 ?
                 Yet
                 thus
                 wisely
                 doth
                 
                   T.
                   G.
                
                 speak
                 upon
                 this
                 subject
                 :
                 
                 
                   if
                   I
                   speak
                   of
                   that
                   part
                   of
                   the
                   Mass
                   ,
                   which
                   was
                   antiently
                   called
                   the
                   Mass
                   of
                   the
                
                 Catechumeni
                 ,
                 
                   the
                   Priest
                   indeed
                   before
                   he
                   ascends
                   to
                   the
                   Altar
                   desires
                   the
                   Blessed
                   Virgin
                   ,
                   and
                   the
                   rest
                   of
                   the
                   Saints
                   ,
                
                 &c.
                 
                   to
                   pray
                   for
                   him
                   :
                   but
                   in
                   the
                
                 Missa
                 Fidelium
                 
                   there
                   is
                   no
                   Invocation
                   of
                   them
                   .
                
                 If
                 there
                 had
                 been
                 none
                 any
                 where
                 else
                 ,
                 there
                 had
                 been
                 a
                 far
                 greater
                 conformity
                 between
                 the
                 Church
                 of
                 Rome
                 ,
                 and
                 the
                 Church
                 in
                 S.
                 Austins
                 time
                 :
                 we
                 plainly
                 prove
                 ,
                 there
                 was
                 no
                 Invocation
                 at
                 the
                 Altar
                 ,
                 let
                 
                   T.
                   G.
                
                 shew
                 any
                 other
                 part
                 of
                 
                   publick
                   worship
                
                 at
                 that
                 time
                 ,
                 wherein
                 they
                 were
                 invocated
                 .
                 But
                 all
                 these
                 mistakes
                 arise
                 from
                 not
                 considering
                 the
                 mighty
                 difference
                 of
                 the
                 Liturgy
                 in
                 S.
                 Austins
                 time
                 ,
                 in
                 the
                 
                   African
                   Church
                
                 ,
                 from
                 what
                 hath
                 since
                 obtained
                 in
                 the
                 
                   Roman
                   Church
                
                 .
                 But
                 to
                 give
                 
                   T.
                   G.
                
                 some
                 better
                 light
                 in
                 this
                 matter
                 ,
                 and
                 withal
                 to
                 shew
                 the
                 
                   invincible
                   strength
                
                 of
                 this
                 argument
                 ,
                 I
                 shall
                 prove
                 these
                 two
                 things
                 .
                 1.
                 
                 That
                 the
                 Prayers
                 of
                 the
                 Church
                 did
                 not
                 begin
                 in
                 S.
                 Austins
                 
                 time
                 till
                 the
                 Catechumens
                 were
                 dismissed
                 :
                 2.
                 
                 That
                 the
                 prayers
                 after
                 their
                 dismission
                 were
                 performed
                 at
                 the
                 Altar
                 .
              
               
                 1.
                 
                 That
                 the
                 prayers
                 of
                 the
                 Church
                 in
                 S.
                 Austins
                 time
                 did
                 not
                 begin
                 till
                 the
                 Catechumens
                 were
                 dismissed
                 .
                 For
                 which
                 we
                 have
                 a
                 plain
                 Testimony
                 from
                 S.
                 
                   Austin
                   ,
                   Ecce
                   post
                   sermonem
                   fit
                   Missa
                   Catechumenis
                   ,
                
                 
                 
                   manebunt
                   fideles
                   ,
                   venietur
                   ad
                   locum
                   orationis
                
                 ;
                 whereby
                 he
                 shews
                 not
                 only
                 ,
                 that
                 prayers
                 did
                 not
                 begin
                 ,
                 till
                 the
                 dismission
                 of
                 the
                 Catechumens
                 ;
                 but
                 that
                 the
                 Altar
                 was
                 then
                 accounted
                 the
                 
                   proper
                   place
                   of
                   prayer
                
                 :
                 
                 and
                 elsewhere
                 he
                 saith
                 ,
                 
                   that
                   Invocation
                   did
                   begin
                   after
                   the
                   Creed
                   ;
                   ideo
                   non
                   accepistis
                   prius
                   orationem
                   ,
                   postea
                   symbolum
                   ;
                   sed
                   prius
                   symbolum
                   ,
                   ubi
                   sciretis
                   quid
                   crederetis
                   ;
                   &
                   postea
                   orationem
                   ,
                   ubi
                   nossetis
                   quem
                   invocaretis
                   :
                
                 which
                 words
                 could
                 have
                 no
                 sense
                 ,
                 if
                 any
                 
                   solemn
                   invocation
                
                 were
                 then
                 made
                 before
                 the
                 Creed
                 .
                 So
                 S.
                 Ambrose
                 describes
                 the
                 service
                 of
                 the
                 Church
                 of
                 Millan
                 in
                 his
                 time
                 ,
                 
                 
                   Post
                   lectiones
                   atque
                   tractatum
                   dimissis
                   Catechumenis
                   ,
                   Symbolum
                   aliquibus
                   Competentibus
                   in
                   baptisteriis
                   tradebam
                   Basilicae
                   :
                
                 by
                 which
                 it
                 seems
                 ,
                 the
                 Service
                 began
                 with
                 the
                 Lessons
                 ,
                 then
                 followed
                 the
                 Sermon
                 ,
                 after
                 that
                 the
                 Creed
                 ,
                 and
                 then
                 when
                 the
                 Catechumens
                 were
                 dismissed
                 ,
                 the
                 prayers
                 of
                 the
                 Church
                 begun
                 :
                 
                 so
                 S.
                 Ambrose
                 presently
                 after
                 saith
                 ,
                 
                   when
                   he
                   had
                   instructed
                   the
                   Competentes
                   ,
                   Missam
                   facere
                   coepi
                   ,
                   i.
                   e.
                
                 the
                 
                   Missa
                   Fidelium
                
                 ,
                 or
                 the
                 Prayers
                 of
                 the
                 Church
                 ,
                 when
                 the
                 
                   Missa
                   Catechumenorum
                
                 was
                 dispatched
                 ,
                 or
                 they
                 sent
                 out
                 of
                 the
                 Congregation
                 .
                 So
                 
                   Iustin
                   Martyr
                
                 describes
                 the
                 Service
                 of
                 the
                 
                   first
                   Christians
                
                 ,
                 
                 that
                 it
                 began
                 with
                 the
                 Lessons
                 of
                 the
                 Prophets
                 and
                 Apostles
                 ,
                 then
                 followed
                 the
                 Sermon
                 ;
                 and
                 after
                 that
                 the
                 Prayers
                 began
                 :
                 and
                 then
                 followed
                 the
                 Eucharist
                 :
                 which
                 was
                 then
                 constantly
                 received
                 in
                 the
                 
                   publick
                   Service
                
                 .
                 The
                 Council
                 of
                 Laodicea
                 mentions
                 prayers
                 beginning
                 after
                 the
                 Sermon
                 :
                 
                 (
                 
                   i.
                   e.
                
                 the
                 
                   publick
                   prayers
                   of
                   the
                   Church
                
                 )
                 of
                 which
                 that
                 Council
                 mentions
                 ,
                 
                   the
                   prayers
                   for
                   the
                   Catechumens
                
                 before
                 their
                 dismission
                 (
                 which
                 in
                 the
                 Greek
                 Church
                 were
                 performed
                 by
                 the
                 Deacon
                 in
                 the
                 Ambo
                 making
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 the
                 people
                 ,
                 to
                 which
                 they
                 joyned
                 their
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 after
                 these
                 ,
                 followed
                 the
                 prayers
                 for
                 the
                 Penitents
                 ,
                 and
                 then
                 the
                 Prayers
                 of
                 the
                 Faithful
                 ,
                 or
                 the
                 proper
                 Liturgy
                 of
                 the
                 Church
                 began
                 .
                 The
                 Author
                 of
                 the
                 Constitutions
                 called
                 Apostolical
                 ,
                 
                 appoints
                 the
                 Service
                 to
                 begin
                 with
                 the
                 Lessons
                 of
                 the
                 
                   Old
                   Testament
                
                 ,
                 the
                 Psalms
                 ,
                 the
                 Epistles
                 and
                 Gospel
                 ,
                 after
                 which
                 the
                 Sermon
                 was
                 to
                 follow
                 ,
                 then
                 the
                 Catechumens
                 and
                 Penitents
                 
                 being
                 dismissed
                 ,
                 they
                 must
                 all
                 rise
                 and
                 go
                 to
                 their
                 prayers
                 for
                 the
                 
                   Catholick
                   Church
                
                 ;
                 as
                 it
                 is
                 there
                 described
                 :
                 in
                 the
                 
                   eighth
                   Book
                
                 he
                 mentions
                 the
                 
                   occasional
                   prayers
                
                 that
                 were
                 made
                 for
                 the
                 Catechumens
                 and
                 Penitents
                 ,
                 before
                 their
                 dismission
                 ,
                 and
                 then
                 follow
                 the
                 forms
                 of
                 
                   Solemn
                   Invocation
                
                 ,
                 
                 which
                 were
                 not
                 to
                 be
                 used
                 till
                 the
                 other
                 were
                 dismissed
                 the
                 Assembly
                 .
                 To
                 the
                 same
                 purpose
                 the
                 counterfeit
                 Dionysius
                 describes
                 the
                 practice
                 of
                 the
                 Church
                 ,
                 
                 that
                 the
                 Catechumens
                 and
                 Penitents
                 were
                 admitted
                 to
                 the
                 Lessons
                 and
                 Psalms
                 ,
                 and
                 then
                 were
                 excluded
                 the
                 Congregation
                 .
                 And
                 none
                 were
                 allowed
                 to
                 be
                 present
                 at
                 the
                 Prayers
                 of
                 the
                 Faithful
                 ,
                 but
                 such
                 as
                 were
                 allowed
                 to
                 be
                 present
                 at
                 the
                 Eucharist
                 ,
                 as
                 the
                 
                   fourth
                   degree
                
                 of
                 Penitents
                 ,
                 which
                 is
                 called
                 
                   communicating
                   in
                   Prayers
                
                 ,
                 by
                 the
                 Council
                 of
                 Nice
                 ;
                 
                 by
                 which
                 we
                 may
                 see
                 T.
                 G.'s
                 skill
                 in
                 Antiquity
                 ,
                 
                 when
                 he
                 puts
                 the
                 forms
                 of
                 invocation
                 used
                 by
                 those
                 who
                 were
                 to
                 partake
                 of
                 the
                 Eucharist
                 ,
                 into
                 the
                 
                   Missa
                   Catechumenorum
                
                 ;
                 whereas
                 they
                 were
                 allowed
                 to
                 be
                 present
                 at
                 no
                 prayers
                 of
                 the
                 Church
                 ,
                 but
                 only
                 that
                 which
                 was
                 made
                 for
                 them
                 ;
                 and
                 
                   Cardinal
                   Bona
                
                 could
                 inform
                 him
                 ,
                 
                 that
                 the
                 Catechumens
                 were
                 not
                 allowed
                 to
                 joyn
                 so
                 much
                 as
                 in
                 the
                 
                   Lords
                   Prayer
                
                 ,
                 nor
                 in
                 any
                 
                   solemn
                   invocation
                
                 of
                 
                 God
                 in
                 behalf
                 of
                 others
                 ,
                 as
                 he
                 proves
                 from
                 S.
                 Chrysostom
                 ,
                 and
                 others
                 .
                 
              
               
                 2.
                 
                 That
                 the
                 prayers
                 that
                 were
                 made
                 after
                 the
                 dismission
                 of
                 the
                 Catechumens
                 were
                 said
                 at
                 the
                 Altar
                 .
                 For
                 which
                 we
                 are
                 to
                 consider
                 that
                 in
                 S.
                 Austins
                 time
                 ,
                 the
                 custom
                 of
                 
                   communicating
                   every
                   day
                
                 was
                 still
                 observed
                 in
                 the
                 
                   African
                   Church
                
                 ,
                 as
                 is
                 evident
                 from
                 his
                 own
                 express
                 Testimony
                 ,
                 where
                 he
                 saith
                 ,
                 that
                 some
                 understand
                 
                   our
                   daily
                   Bread
                
                 of
                 the
                 
                   Sacrament
                   of
                   Christs
                   body
                   ,
                   quod
                   quotidie
                   sumimus
                   ,
                
                 
                 
                   which
                   we
                   receive
                   every
                   day
                
                 ;
                 and
                 finds
                 fault
                 with
                 those
                 in
                 the
                 
                   Greek
                   Church
                
                 who
                 had
                 begun
                 to
                 discontinue
                 that
                 custom
                 ;
                 
                   accipe
                   quotidie
                
                 ,
                 saith
                 he
                 ,
                 
                   quod
                   quotidie
                   tibi
                   profit
                
                 .
                 
                 So
                 that
                 assoon
                 as
                 the
                 Catechumens
                 were
                 dismissed
                 ,
                 they
                 immediately
                 began
                 the
                 
                   Communion
                   Service
                
                 ,
                 which
                 was
                 all
                 the
                 Service
                 I
                 can
                 find
                 in
                 the
                 Use
                 of
                 that
                 Church
                 in
                 those
                 times
                 .
                 Nay
                 ,
                 the
                 very
                 prayer
                 for
                 the
                 Catechumens
                 was
                 said
                 at
                 the
                 Altar
                 in
                 the
                 
                   African
                   Church
                
                 ,
                 which
                 in
                 the
                 
                   Greek
                   Church
                
                 was
                 indicted
                 by
                 the
                 Deacon
                 in
                 the
                 Ambo
                 ,
                 or
                 Piew
                 for
                 that
                 purpose
                 in
                 the
                 Body
                 of
                 the
                 
                   Church
                   :
                   Et
                   quando
                   audis
                   sacerdotem
                   Dei
                   ad
                   altare
                   exhortantem
                   populum
                   Dei
                   ,
                   orare
                   pro
                   incredulis
                   ,
                
                 
                 
                   ut
                   eos
                   Deus
                   convertat
                   ad
                   Fidem
                   ,
                   &
                   pro
                   Catechumenis
                   
                   menis
                   ut
                   eis
                   desiderium
                   regenerationis
                   inspiret
                   ,
                   &
                   pro
                   fidelibus
                   ut
                   in
                   eo
                   quod
                   esse
                   coeperunt
                   ejus
                   munere
                   perseverent
                   .
                
                 Where
                 we
                 see
                 the
                 prayers
                 for
                 the
                 Catechumens
                 ,
                 as
                 well
                 as
                 the
                 other
                 prayers
                 of
                 the
                 Church
                 were
                 performed
                 at
                 the
                 Altar
                 .
                 And
                 it
                 appears
                 by
                 a
                 passage
                 in
                 his
                 retractations
                 ,
                 
                 that
                 the
                 very
                 Hymns
                 out
                 of
                 the
                 Psalms
                 which
                 were
                 sung
                 either
                 before
                 the
                 oblation
                 ,
                 or
                 in
                 time
                 of
                 distribution
                 were
                 sung
                 
                   at
                   the
                   Altar
                
                 ;
                 which
                 custom
                 being
                 found
                 fault
                 with
                 at
                 Carthage
                 by
                 one
                 Hilarius
                 ,
                 it
                 gave
                 him
                 an
                 occasion
                 to
                 write
                 in
                 vindication
                 of
                 it
                 .
                 And
                 in
                 another
                 place
                 he
                 reduces
                 all
                 the
                 prayers
                 of
                 the
                 Church
                 to
                 the
                 
                   Communion
                   Service
                
                 ;
                 and
                 interprets
                 the
                 
                   Apostles
                   words
                
                 of
                 
                   prayers
                   ,
                   supplications
                
                 ,
                 
                 intercessions
                 and
                 giving
                 of
                 thanks
                 ,
                 of
                 what
                 was
                 done
                 at
                 the
                 celebration
                 of
                 the
                 Eucharist
                 .
                 And
                 that
                 which
                 very
                 much
                 confirms
                 this
                 ,
                 is
                 ,
                 that
                 when
                 the
                 
                   African
                   Fathers
                
                 made
                 a
                 Decree
                 ,
                 that
                 
                   no
                   prayers
                   should
                   be
                   used
                   in
                   the
                   publick
                   service
                   ,
                
                 
                 
                   but
                   such
                   as
                   were
                   first
                   seen
                   and
                   approved
                
                 ;
                 the
                 Title
                 of
                 it
                 is
                 ,
                 
                   Of
                   Prayers
                   to
                   be
                   made
                   at
                   the
                   Altar
                   .
                
                 And
                 the
                 
                   African
                   Writers
                
                 make
                 praying
                 and
                 
                   going
                   to
                   the
                   Altar
                
                 to
                 have
                 the
                 same
                 sense
                 ;
                 
                 so
                 Tertullian
                 calls
                 it
                 
                   ascendere
                   ad
                   altare
                
                 ;
                 and
                 
                   ad
                   
                   aram
                   Dei
                   stare
                
                 ;
                 and
                 
                   orationem
                   deducere
                   ad
                   altare
                
                 .
                 All
                 which
                 put
                 together
                 ,
                 make
                 it
                 very
                 clear
                 ,
                 that
                 if
                 there
                 was
                 
                   no
                   invocation
                   of
                   Saints
                   at
                   the
                   Altar
                
                 in
                 S.
                 Austins
                 time
                 ,
                 there
                 was
                 none
                 at
                 all
                 in
                 the
                 Service
                 of
                 the
                 Church
                 ;
                 which
                 I
                 have
                 the
                 more
                 insisted
                 upon
                 ,
                 because
                 it
                 is
                 so
                 pregnant
                 a
                 Testimony
                 against
                 Invocation
                 of
                 Saints
                 ,
                 and
                 the
                 force
                 of
                 it
                 hath
                 not
                 been
                 fully
                 understood
                 by
                 any
                 I
                 have
                 seen
                 ,
                 from
                 the
                 not
                 considering
                 the
                 Liturgy
                 of
                 the
                 Church
                 in
                 S.
                 Austins
                 time
                 .
                 Which
                 men
                 have
                 fancied
                 to
                 have
                 been
                 according
                 to
                 the
                 practice
                 of
                 
                   following
                   Ages
                
                 ,
                 when
                 the
                 laying
                 aside
                 the
                 Discipline
                 of
                 the
                 
                   Primitive
                   Church
                
                 ,
                 made
                 a
                 great
                 alteration
                 in
                 the
                 
                   publick
                   Offices
                
                 ,
                 (
                 as
                 might
                 be
                 easily
                 discovered
                 ,
                 were
                 this
                 a
                 proper
                 place
                 for
                 it
                 ,
                 )
                 both
                 in
                 the
                 Greek
                 and
                 
                   Latin
                   Churches
                
                 .
                 But
                 that
                 is
                 not
                 my
                 present
                 business
                 .
                 But
                 this
                 ought
                 farther
                 to
                 be
                 considered
                 ,
                 the
                 most
                 proper
                 season
                 for
                 
                   invocation
                   of
                   Saints
                
                 was
                 at
                 the
                 Altar
                 ,
                 for
                 then
                 the
                 commemoration
                 of
                 Saints
                 was
                 made
                 out
                 of
                 the
                 Diptychs
                 of
                 the
                 Church
                 ,
                 as
                 appears
                 by
                 multitudes
                 of
                 places
                 in
                 S.
                 Austin
                 ;
                 and
                 the
                 Martyrs
                 were
                 then
                 put
                 in
                 a
                 rank
                 by
                 themselves
                 ;
                 and
                 whereas
                 they
                 prayed
                 for
                 all
                 others
                 ,
                 they
                 did
                 not
                 for
                 them
                 ;
                 
                 but
                 they
                 rather
                 believed
                 they
                 received
                 benefit
                 by
                 their
                 prayers
                 for
                 them
                 .
                 For
                 ,
                 saith
                 S.
                 Austin
                 ,
                 
                 
                   We
                   do
                   not
                   commemorate
                   the
                   Martyrs
                   at
                   the
                   holy
                   Table
                   as
                   we
                   do
                   others
                   ,
                   who
                   rest
                   in
                   peace
                   ,
                   so
                   as
                   to
                   pray
                   for
                   them
                   ,
                   but
                   rather
                   that
                   they
                   may
                   pray
                   for
                   us
                   :
                
                 and
                 this
                 was
                 all
                 the
                 Office
                 of
                 the
                 Church
                 then
                 towards
                 Martyrs
                 ,
                 viz.
                 commemoration
                 of
                 them
                 at
                 the
                 Altar
                 ,
                 although
                 S.
                 Austin
                 believed
                 that
                 the
                 Martyrs
                 at
                 such
                 times
                 ,
                 especially
                 when
                 the
                 commemorations
                 were
                 made
                 at
                 their
                 own
                 Sepulchres
                 ,
                 did
                 
                   joyn
                   their
                   prayers
                
                 together
                 with
                 the
                 Churches
                 ,
                 in
                 behalf
                 of
                 those
                 who
                 there
                 put
                 up
                 their
                 
                   supplications
                   to
                   God
                
                 ,
                 and
                 
                   not
                   to
                   them
                
                 .
                 And
                 this
                 is
                 the
                 meaning
                 of
                 that
                 place
                 ,
                 which
                 
                   T.
                   G.
                
                 objects
                 to
                 
                   prove
                   Invocation
                
                 ,
                 viz.
                 
                   that
                   when
                   Christians
                   are
                   met
                   at
                   the
                   Religious
                   Solemnity
                   at
                   their
                   Sepulchres
                   ,
                   they
                   become
                   partakers
                   of
                   their
                   merits
                   ,
                   and
                   obtain
                   help
                   by
                   their
                   prayers
                   :
                
                 yet
                 he
                 wonders
                 I
                 could
                 not
                 find
                 Invocation
                 here
                 ,
                 and
                 imagines
                 I
                 
                   shut
                   my
                   eyes
                   again
                
                 ;
                 but
                 surely
                 
                   T.
                   G.
                
                 fancies
                 I
                 play
                 
                   at
                   Blindmansbuff
                   with
                   him
                
                 ,
                 for
                 he
                 thinks
                 I
                 never
                 
                   have
                   my
                   eyes
                   open
                
                 .
              
               
                 I
                 should
                 now
                 come
                 to
                 examine
                 the
                 
                 distinction
                 of
                 an
                 absolute
                 and
                 
                   relative
                   Latria
                
                 ,
                 but
                 of
                 that
                 I
                 shall
                 have
                 occasion
                 to
                 speak
                 so
                 largely
                 in
                 the
                 following
                 Dispute
                 about
                 the
                 
                   worship
                   of
                   Images
                
                 ,
                 that
                 I
                 here
                 put
                 an
                 end
                 to
                 this
                 
                   General
                   Discourse
                
                 .
              
            
          
        
      
       
         
           
             
             
             
               THE
               SECOND
               PART
               OF
               THE
               ANSWER
               TO
               T.
               G.
               
            
             
               BEING
               A
               DEFENCE
               of
               the
               Charge
               of
               IDOLATRY
               practised
               in
               the
               ROMAN
               CHURCH
               ,
               in
               the
               Worship
               of
               IMAGES
               .
            
             
               By
               ED.
               STILLINGFLEET
               ,
               D.D.
               Chaplain
               in
               Ordinary
               to
               His
               Majesty
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 Robert
                 White
              
               ,
               for
               
                 Henry
                 Mortlock
              
               at
               the
               Sign
               of
               the
               Phoenix
               in
               St.
               
               Paul's
               Church-yard
               ,
               and
               at
               the
               White-Hart
               in
               Westminster-Hall
               ,
               1676.
               
            
          
        
         
           
             
             
             
               PART
               II.
               Being
               a
               particular
               Defence
               of
               the
               Charge
               of
               Idolatry
               against
               the
               Church
               of
               Rome
               in
               the
               Worship
               of
               Images
               .
            
             
               
                 CHAP.
                 I.
                 The
                 State
                 of
                 the
                 Controversie
                 about
                 the
                 Worship
                 of
                 Images
                 ,
                 between
                 Christians
                 and
                 Heathens
                 .
              
               
                 HAving
                 in
                 the
                 precedent
                 Discourse
                 given
                 a
                 general
                 account
                 of
                 the
                 Nature
                 of
                 Idolatry
                 ,
                 
                 I
                 now
                 come
                 to
                 the
                 particulars
                 in
                 dispute
                 between
                 us
                 .
                 The
                 first
                 whereof
                 is
                 ,
                 concerning
                 
                   the
                   worship
                   of
                   Images
                
                 ;
                 in
                 which
                 nothing
                 is
                 more
                 necessary
                 ,
                 than
                 to
                 give
                 a
                 true
                 account
                 of
                 the
                 State
                 of
                 the
                 Controversie
                 ;
                 
                 which
                 that
                 I
                 may
                 do
                 with
                 the
                 greatest
                 clearness
                 ,
              
               
                 1.
                 
                 I
                 shall
                 consider
                 wherein
                 the
                 State
                 of
                 this
                 Controversie
                 lay
                 ,
                 as
                 it
                 was
                 managed
                 between
                 the
                 Christians
                 and
                 Heathens
                 .
              
               
                 2.
                 
                 I
                 shall
                 give
                 a
                 just
                 account
                 of
                 the
                 Rise
                 ,
                 and
                 progress
                 of
                 this
                 Controversie
                 in
                 the
                 
                   Christian
                   Church
                
                 .
                 And
                 when
                 by
                 this
                 means
                 ,
                 the
                 State
                 of
                 the
                 Controversie
                 is
                 well
                 understood
                 ,
                 the
                 difficulty
                 will
                 not
                 be
                 great
                 in
                 giving
                 answers
                 to
                 all
                 the
                 
                   Sophistical
                   Cavils
                
                 of
                 
                   T.
                   G.
                
                 
              
               
                 1.
                 
                 For
                 the
                 State
                 of
                 the
                 Controversie
                 about
                 the
                 Worship
                 of
                 Images
                 between
                 the
                 Christians
                 and
                 Heathens
                 .
                 To
                 this
                 purpose
                 I
                 had
                 used
                 these
                 expressions
                 in
                 my
                 former
                 Discourse
                 ,
                 
                 
                   That
                   S.
                   Paul
                   dealing
                   with
                   the
                   Athenians
                   ,
                   did
                   prove
                   the
                   unreasonableness
                   of
                   their
                   worshipping
                   God
                   by
                   
                     Images
                     ,
                     because
                     he
                     was
                     the
                     God
                     that
                     made
                     the
                     world
                     ,
                  
                   
                   
                     and
                     is
                     Lord
                     of
                     heaven
                     and
                     earth
                     ,
                     and
                     that
                     we
                     are
                     his
                     offspring
                     ,
                     therefore
                     we
                     ought
                     not
                     to
                     think
                     that
                     the
                     Godhead
                     is
                     like
                     unto
                     gold
                     or
                     silver
                     ,
                     or
                     stone
                     graven
                     by
                     art
                     or
                     mans
                     device
                  
                   ;
                   where
                   I
                   observed
                   ,
                   that
                   the
                   Apostle
                   doth
                   not
                   speak
                   meerly
                   against
                   their
                   other
                   objects
                   of
                   worship
                   besides
                   the
                   true
                   God
                   ,
                   nor
                   their
                   supposing
                   their
                   Gods
                   to
                   be
                   present
                   in
                   their
                   Images
                   ,
                   nor
                   taking
                   their
                   Images
                   for
                   Gods
                   ,
                   but
                   against
                   
                   their
                   supposition
                   ,
                   that
                   there
                   was
                   any
                   resemblance
                   between
                   God
                   and
                   their
                   Images
                   ,
                   or
                   that
                   he
                   was
                   capable
                   of
                   receiving
                   any
                   honour
                   by
                   them
                   .
                   The
                   same
                   argument
                   ,
                   I
                   added
                   ,
                   S.
                   Paul
                   useth
                   to
                   the
                   Romans
                   ,
                   
                   speaking
                   of
                   those
                   
                     in
                     whom
                     that
                     which
                     may
                     be
                     known
                     of
                     God
                     is
                     manifest
                     ,
                     even
                     his
                     Eternal
                     Power
                     and
                     Godhead
                     ,
                  
                   yet
                   these
                   persons
                   
                     who
                     knew
                     God
                  
                   ,
                   
                   
                     did
                     not
                     glorifie
                     him
                     as
                     God
                     ,
                     but
                     changed
                     the
                     glory
                     of
                     the
                     incorruptible
                     God
                     into
                     an
                     Image
                     made
                     like
                     to
                     corruptible
                     man
                     ,
                  
                   &c.
                   where
                   
                     changing
                     his
                     glory
                     into
                     Images
                  
                   ,
                   is
                   ,
                   I
                   said
                   ,
                   
                   immediately
                   opposed
                   
                     to
                     the
                     glorifying
                     him
                     as
                     God
                     ,
                  
                   in
                   respect
                   of
                   his
                   
                     Eternal
                     Power
                     and
                     Godhead
                  
                   ,
                   so
                   that
                   these
                   two
                   are
                   inconsistent
                   with
                   each
                   other
                   ,
                   
                     to
                     glorifie
                     God
                     by
                     an
                     Image
                     ,
                  
                   and
                   
                     to
                     glorifie
                     him
                     as
                     God.
                  
                   For
                   here
                   the
                   Apostle
                   doth
                   not
                   discourse
                   against
                   the
                   most
                   gross
                   and
                   sottish
                   Idolaters
                   of
                   the
                   Heathens
                   ,
                   but
                   as
                   S.
                   Chrysostom
                   well
                   observes
                   ,
                   against
                   the
                   Philosophers
                   ,
                   and
                   the
                   Wisest
                   among
                   them
                   ,
                   who
                   ,
                   although
                   they
                   differed
                   in
                   their
                   opinions
                   of
                   Religion
                   extreamly
                   from
                   the
                   Vulgar
                   ,
                   yet
                   they
                   concurred
                   with
                   them
                   in
                   all
                   the
                   external
                   practices
                   of
                   Idolatry
                   .
                   And
                   therefore
                   the
                   Apostle
                   doth
                   not
                   charge
                   them
                   with
                   false
                   notions
                   of
                   a
                   Deity
                   ,
                   for
                   he
                   saith
                   ,
                   
                     that
                     they
                     held
                     the
                     Truth
                     in
                     unrighteousness
                     ,
                  
                   
                   and
                   
                     that
                     they
                     
                     did
                     know
                     God
                     :
                  
                   but
                   they
                   shewed
                   their
                   vanity
                   and
                   folly
                   in
                   thinking
                   they
                   had
                   found
                   out
                   subtiller
                   wayes
                   of
                   defending
                   the
                   common
                   Idolatries
                   among
                   them
                   ;
                   and
                   instead
                   of
                   opposing
                   them
                   ,
                   made
                   use
                   of
                   their
                   Wits
                   to
                   excuse
                   them
                   .
                
                 To
                 which
                 I
                 added
                 this
                 material
                 observation
                 ,
                 
                   That
                   the
                   most
                   intelligent
                   Heathens
                   did
                   never
                   look
                   on
                   their
                   Images
                   as
                   any
                   other
                   ,
                   than
                   Symbols
                   or
                   representations
                   of
                   that
                   Being
                   to
                   which
                   they
                   gave
                   divine
                   worship
                   ;
                   for
                   which
                   purpose
                   I
                   produced
                   several
                   Testimonies
                   of
                   
                     Celsus
                     ,
                     Porphyrie
                     ,
                     Athanasius
                     ,
                     Arnobius
                     ,
                  
                   S.
                   
                     Augustin
                     ,
                     Max.
                     Tyrius
                     ,
                     Iulian
                  
                   and
                   Eusebius
                   ,
                   from
                   whence
                   I
                   desired
                   to
                   know
                   whether
                   these
                   men
                   ,
                   who
                   worshipped
                   Images
                   on
                   those
                   grounds
                   ,
                   did
                   amiss
                   or
                   no
                   in
                   it
                   ?
                   I
                   do
                   not
                   ask
                   ,
                   
                     as
                     my
                     words
                     are
                     expresly
                  
                   ,
                   whether
                   they
                   were
                   mistaken
                   as
                   to
                   the
                   
                     objects
                     of
                     their
                     worship
                  
                   ;
                   but
                   on
                   supposition
                   they
                   were
                   not
                   ,
                   whether
                   they
                   were
                   to
                   blame
                   in
                   the
                   manner
                   of
                   
                     serving
                     God
                  
                   by
                   Images
                   ,
                   in
                   such
                   a
                   way
                   as
                   they
                   describe
                   ?
                   if
                   not
                   ,
                   wherefore
                   doth
                   S.
                   Paul
                   pitch
                   upon
                   that
                   ,
                   to
                   condemn
                   them
                   for
                   ,
                   which
                   they
                   were
                   at
                   not
                   all
                   to
                   blame
                   in
                   ?
                   He
                   ought
                   ,
                   I
                   said
                   ,
                   to
                   have
                   done
                   ,
                   as
                   the
                   Iesuits
                   in
                   China
                   did
                   ,
                   who
                   never
                   condemned
                   the
                   people
                   for
                   
                     worshipping
                     Images
                  
                   ,
                   
                   but
                   for
                   
                     worshipping
                     false
                     Gods
                  
                   by
                   them
                   ,
                   and
                   perswaded
                   them
                   not
                   
                   to
                   lay
                   them
                   aside
                   ,
                   but
                   to
                   convert
                   them
                   to
                   the
                   honour
                   of
                   the
                   true
                   God
                   ;
                   and
                   so
                   melted
                   down
                   their
                   former
                   Images
                   ,
                   and
                   made
                   new
                   ones
                   of
                   them
                   .
                   Can
                   we
                   imagine
                   S.
                   Paul
                   meant
                   the
                   same
                   thing
                   ,
                   when
                   he
                   blames
                   men
                   ,
                   not
                   for
                   believing
                   them
                   to
                   be
                   Gods
                   ,
                   but
                   that
                   God
                   could
                   be
                   worshipped
                   
                     by
                     the
                     work
                     of
                     mens
                     hands
                     ,
                  
                   and
                   for
                   changing
                   thereby
                   the
                   glory
                   due
                   to
                   God
                   in
                   regard
                   of
                   his
                   infinite
                   and
                   incorruptible
                   Being
                   ,
                   into
                   mean
                   and
                   unworthy
                   Images
                   ,
                   thinking
                   thereby
                   to
                   give
                   honour
                   to
                   him
                   ?
                   And
                   upon
                   these
                   grounds
                   ,
                   I
                   there
                   shew
                   ,
                   that
                   the
                   
                     Primitive
                     Fathers
                  
                   disputed
                   against
                   the
                   
                     Heathen
                     Idolatry
                  
                   :
                   
                   
                     for
                     the
                     making
                     use
                     of
                     corporeal
                     representations
                     makes
                     the
                     Deity
                     contemptible
                     ,
                  
                   saith
                   Clemens
                   of
                   Alexandria
                   .
                   
                   Origen
                   saith
                   ,
                   
                   
                     that
                     Christians
                     have
                     nothing
                     to
                     do
                     with
                     Images
                     ,
                     because
                     of
                     the
                     second
                     Commandment
                  
                   ;
                   and
                   
                     on
                     that
                     account
                     will
                     rather
                     dye
                     ,
                     than
                     defile
                     themselves
                     with
                     them
                     ;
                     and
                     that
                     it
                     is
                     impossible
                     any
                     one
                     that
                     knows
                     God
                     ,
                     should
                     pray
                     to
                     them
                     :
                     That
                     it
                     is
                     no
                     sufficient
                     excuse
                     to
                     say
                     ,
                     they
                     do
                     not
                     take
                     them
                     for
                     Gods
                     ,
                     but
                     only
                     for
                     Symbols
                     or
                     representations
                     of
                     them
                     ,
                     for
                     they
                     must
                     be
                     ignorant
                     ,
                     mean
                     ,
                     and
                     unlearned
                     persons
                     ,
                     who
                     can
                     imagine
                     the
                     work
                     of
                     an
                     Artificer
                     can
                     be
                     any
                     representation
                     of
                     a
                     Deity
                     .
                  
                   I
                   shewed
                   further
                   ,
                   
                   that
                   many
                   of
                   the
                   
                   wiser
                   Heathens
                   themselves
                   condemned
                   the
                   worship
                   of
                   God
                   by
                   Images
                   ,
                   as
                   
                     incongruous
                     to
                     a
                     divine
                     nature
                  
                   ,
                   and
                   a
                   disparagement
                   to
                   the
                   Deity
                   ,
                   as
                   
                     Zeno
                     ,
                     Xenophanes
                     ,
                     Antisthenes
                     ,
                     Xenophon
                     ,
                     Numa
                     ,
                     Varro
                     ,
                  
                   and
                   many
                   others
                   .
                
              
               
                 
                 Having
                 thus
                 laid
                 down
                 so
                 much
                 of
                 my
                 former
                 Discourse
                 together
                 ,
                 as
                 was
                 necessary
                 to
                 understand
                 the
                 State
                 of
                 the
                 Controversie
                 ,
                 I
                 come
                 now
                 to
                 consider
                 what
                 
                   T.
                   G.
                
                 doth
                 answer
                 to
                 it
                 .
              
               
                 1.
                 
                 To
                 the
                 places
                 of
                 S.
                 
                   Paul
                   ,
                   Acts
                
                 17.24
                 .
                 and
                 Rom.
                 1.19
                 .
                 he
                 saith
                 ,
                 
                   that
                   no
                   one
                   ever
                   denyed
                   the
                   unsuitableness
                   of
                   the
                   worship
                   of
                   such
                   Images
                   to
                   the
                   Divine
                   Nature
                   ,
                
                 
                 
                   as
                   are
                   conceived
                   to
                   be
                   proper
                   likenesses
                   ,
                   or
                   representations
                   of
                   the
                   Divinity
                   ,
                   of
                   which
                   S.
                
                 Paul
                 
                   speaks
                   in
                   the
                   first
                   place
                   ;
                   or
                   of
                   the
                   Images
                   of
                   the
                   false
                   Gods
                   of
                   the
                   Heathens
                   ,
                   of
                   which
                   he
                   speaks
                   in
                   the
                   latter
                   .
                
              
               
                 In
                 reply
                 to
                 this
                 ,
                 I
                 begin
                 with
                 the
                 
                   first
                   place
                
                 ,
                 Acts
                 17.24
                 .
                 where
                 ,
                 he
                 saith
                 ,
                 
                   it
                   is
                   plain
                   from
                   S.
                
                 Pauls
                 
                   words
                   ,
                   that
                   they
                   thought
                   the
                   Divinity
                   to
                   be
                   like
                   to
                   the
                   Images
                   they
                   made
                   of
                   gold
                   and
                   silver
                   :
                   and
                   this
                   was
                   a
                   mighty
                   argument
                   from
                   the
                   mouth
                   of
                   S.
                
                 Paul
                 
                   to
                   drive
                   that
                   erroneous
                   conceit
                   out
                   of
                   the
                   minds
                   of
                   the
                
                 Athenians
                 ,
                 
                   who
                   believed
                   the
                   Divinity
                   to
                   be
                   like
                   the
                   
                   Images
                   they
                   made
                   ;
                   but
                   none
                   at
                   all
                   from
                   my
                   pen
                   against
                   Catholicks
                   ,
                   who
                   detest
                   the
                   thoughts
                   of
                   having
                   or
                   making
                   any
                   such
                   Image
                   .
                
                 This
                 then
                 is
                 the
                 question
                 between
                 us
                 ,
                 whether
                 S.
                 
                 Paul's
                 discourse
                 against
                 the
                 Athenians
                 did
                 proceed
                 only
                 on
                 the
                 supposition
                 of
                 the
                 
                   Divinity
                   being
                   like
                   to
                   their
                   Images
                   ,
                
                 or
                 whether
                 the
                 dissimilitude
                 between
                 them
                 be
                 not
                 made
                 use
                 of
                 by
                 the
                 Apostle
                 as
                 an
                 argument
                 to
                 shew
                 that
                 Images
                 are
                 not
                 a
                 proper
                 suitable
                 means
                 whereby
                 to
                 worship
                 God
                 ?
                 For
                 which
                 we
                 are
                 to
                 consider
                 the
                 
                   Apostles
                   scope
                
                 and
                 design
                 ;
                 which
                 certainly
                 was
                 to
                 convince
                 them
                 of
                 their
                 Idolatry
                 .
                 For
                 it
                 is
                 said
                 ,
                 ver
                 .
                 16.
                 
                   that
                   his
                   Spirit
                   was
                   stirred
                   within
                   him
                   ,
                   when
                   he
                   saw
                   the
                   City
                   wholly
                   given
                   to
                   Idolatry
                
                 ;
                 and
                 in
                 the
                 beginning
                 of
                 his
                 speech
                 he
                 takes
                 notice
                 of
                 their
                 Bigoterie
                 in
                 the
                 
                   Heathen
                   worship
                
                 ,
                 ver
                 .
                 22.
                 
                 &
                 23.
                 
                   that
                   among
                
                 their
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   i.
                   e.
                   Idols
                
                 ,
                 saith
                 Theophylact
                 ,
                 he
                 had
                 espied
                 an
                 
                   Altar
                   with
                   this
                   Inscription
                   ,
                   To
                   the
                   unknown
                   God
                   :
                
                 and
                 upon
                 this
                 he
                 takes
                 an
                 occasion
                 more
                 fully
                 
                   to
                   discover
                   him
                   whom
                   they
                   ignorantly
                   worshipped
                   ,
                
                 and
                 withal
                 to
                 shew
                 the
                 unreasonableness
                 of
                 their
                 
                   worshipping
                   God
                
                 at
                 all
                 by
                 Images
                 .
                 If
                 the
                 Apostles
                 design
                 had
                 been
                 ,
                 as
                 
                   T.
                   G.
                
                 imagines
                 ,
                 
                   to
                   drive
                   that
                   erroneous
                   conceit
                   out
                   of
                   the
                   minds
                   of
                   the
                
                 Athenians
                 ,
                 
                 
                   that
                   the
                   Divinity
                   was
                   like
                   to
                   their
                   Images
                
                 ;
                 his
                 
                   Spirit
                   should
                   not
                   have
                   been
                   moved
                   ,
                
                 at
                 the
                 sight
                 of
                 their
                 Images
                 ,
                 but
                 at
                 their
                 discourses
                 about
                 them
                 when
                 he
                 heard
                 them
                 own
                 the
                 
                   Divinity
                   to
                   be
                   like
                   them
                
                 .
                 For
                 ,
                 in
                 case
                 they
                 only
                 looked
                 on
                 their
                 Images
                 as
                 helps
                 to
                 their
                 devotion
                 ;
                 or
                 as
                 
                   Analogical
                   representations
                
                 of
                 some
                 
                   divine
                   perfections
                
                 ,
                 although
                 they
                 did
                 worship
                 God
                 by
                 them
                 ,
                 
                   T.
                   G.
                
                 must
                 think
                 then
                 S.
                 Paul
                 a
                 little
                 too
                 hasty
                 to
                 be
                 so
                 soon
                 angry
                 at
                 the
                 sight
                 of
                 them
                 ;
                 for
                 upon
                 this
                 ground
                 his
                 
                   Spirit
                   might
                   be
                   stirred
                   within
                   him
                   ,
                
                 at
                 the
                 sight
                 of
                 the
                 Altars
                 and
                 devotions
                 in
                 Rome
                 ,
                 as
                 well
                 as
                 Athens
                 .
                 But
                 S.
                 Paul
                 did
                 not
                 wait
                 for
                 any
                 decree
                 of
                 the
                 Areopagus
                 in
                 this
                 matter
                 ;
                 he
                 saw
                 enough
                 to
                 inflame
                 his
                 zeal
                 ,
                 in
                 their
                 practices
                 ,
                 and
                 
                   publick
                   worship
                
                 ,
                 without
                 looking
                 after
                 any
                 distinctions
                 of
                 their
                 Sophisters
                 and
                 School-Divines
                 ;
                 although
                 there
                 were
                 many
                 upon
                 the
                 place
                 ready
                 to
                 justifie
                 every
                 rite
                 of
                 their
                 worship
                 ,
                 and
                 that
                 would
                 not
                 let
                 go
                 one
                 tittle
                 of
                 their
                 grossest
                 superstitions
                 for
                 all
                 the
                 truth
                 and
                 Reason
                 in
                 the
                 world
                 .
                 They
                 could
                 find
                 out
                 as
                 many
                 Analogies
                 and
                 
                   Metaphorical
                   significations
                
                 as
                 other
                 men
                 ;
                 and
                 thought
                 it
                 as
                 little
                 disparagement
                 to
                 the
                 Deity
                 to
                 worship
                 him
                 under
                 the
                 several
                 representations
                 of
                 
                   Minerva
                   ,
                   Ceres
                
                 or
                 Bacchus
                 ,
                 
                 when
                 by
                 these
                 they
                 understood
                 the
                 several
                 effects
                 of
                 
                   Gods
                   Wisdom
                
                 and
                 Goodness
                 in
                 giving
                 the
                 fruits
                 of
                 the
                 earth
                 ,
                 as
                 others
                 can
                 in
                 representing
                 him
                 as
                 an
                 
                   Old
                   man
                
                 with
                 a
                 
                   Popes
                   Crown
                
                 on
                 his
                 head
                 ;
                 or
                 with
                 one
                 Head
                 and
                 
                   three
                   Faces
                
                 ,
                 as
                 some
                 that
                 are
                 no
                 Athenians
                 have
                 done
                 .
                 For
                 Gods
                 sake
                 ,
                 which
                 of
                 the
                 two
                 are
                 more
                 apt
                 to
                 beget
                 in
                 mens
                 minds
                 such
                 apprehensions
                 of
                 
                   God
                   ,
                   that
                   he
                   is
                   like
                   to
                   men
                
                 ;
                 those
                 who
                 make
                 and
                 expose
                 such
                 Images
                 of
                 the
                 God
                 they
                 worship
                 ,
                 or
                 such
                 who
                 made
                 an
                 Inscription
                 upon
                 an
                 Altar
                 to
                 the
                 
                   Unknown
                   God
                
                 ?
                 And
                 if
                 he
                 were
                 Unknown
                 ,
                 how
                 came
                 they
                 to
                 know
                 him
                 to
                 be
                 so
                 
                   like
                   themselves
                
                 ?
                 What
                 need
                 S.
                 Paul
                 take
                 such
                 pains
                 to
                 drive
                 a
                 conceit
                 out
                 of
                 their
                 heads
                 ,
                 which
                 for
                 all
                 that
                 we
                 see
                 ,
                 never
                 entered
                 into
                 them
                 ?
                 If
                 indeed
                 S.
                 Paul
                 had
                 seen
                 over
                 that
                 Altar
                 a
                 grave
                 Image
                 of
                 a
                 man
                 in
                 
                   Pontifical
                   Robes
                
                 ,
                 with
                 an
                 
                   hoary
                   head
                
                 ,
                 a
                 
                   long
                   beard
                
                 ,
                 and
                 a
                 
                   Triple
                   Crown
                
                 ;
                 he
                 would
                 probably
                 have
                 asked
                 them
                 ,
                 how
                 the
                 Athenians
                 ,
                 that
                 were
                 witty
                 men
                 ,
                 could
                 be
                 guilty
                 of
                 such
                 an
                 absurdity
                 ,
                 to
                 call
                 that
                 an
                 Altar
                 to
                 the
                 
                   Unknown
                   God
                
                 ,
                 when
                 they
                 were
                 so
                 familiarly
                 acquainted
                 with
                 him
                 as
                 to
                 know
                 the
                 very
                 cut
                 of
                 his
                 beard
                 ,
                 and
                 fashion
                 of
                 his
                 Crown
                 ?
                 But
                 ,
                 as
                 Superstitious
                 as
                 the
                 Athenians
                 were
                 ,
                 they
                 were
                 not
                 
                 so
                 ridiculous
                 ;
                 but
                 yet
                 because
                 they
                 supposed
                 this
                 God
                 might
                 be
                 pleased
                 with
                 the
                 worship
                 of
                 the
                 Idols
                 ,
                 that
                 were
                 not
                 only
                 in
                 the
                 Temples
                 ,
                 but
                 in
                 the
                 Streets
                 and
                 Forum
                 of
                 Athens
                 (
                 where
                 Thucydides
                 saith
                 ,
                 
                 there
                 were
                 
                   twelve
                   Altars
                
                 )
                 therefore
                 S.
                 Paul
                 discourseth
                 of
                 this
                 God
                 after
                 such
                 a
                 manner
                 ,
                 as
                 to
                 shew
                 how
                 unsuitable
                 such
                 a
                 way
                 of
                 worship
                 was
                 to
                 his
                 Nature
                 ,
                 and
                 Perfections
                 ,
              
               
                 1.
                 
                 From
                 his
                 
                   Infinite
                   Power
                
                 ,
                 v.
                 24
                 ,
                 25.
                 
                 
                   God
                   that
                   made
                   the
                   world
                   and
                   all
                   things
                   in
                   it
                   ,
                   seeing
                   that
                   he
                   is
                   Lord
                   of
                   heaven
                   and
                   earth
                   ,
                   dwelleth
                   not
                   in
                   Temples
                   made
                   with
                   hands
                   ,
                   neither
                   is
                   worshipped
                   with
                   mens
                   hands
                   .
                
                 Can
                 any
                 thing
                 be
                 plainer
                 ,
                 than
                 that
                 here
                 S.
                 Paul
                 disputes
                 against
                 their
                 worship
                 ,
                 and
                 not
                 their
                 opinion
                 ?
                 He
                 finds
                 no
                 fault
                 with
                 their
                 opinion
                 about
                 the
                 
                   true
                   God
                
                 ,
                 but
                 only
                 that
                 it
                 was
                 not
                 clear
                 and
                 distinct
                 enough
                 ,
                 in
                 that
                 he
                 was
                 too
                 much
                 the
                 
                   Unknown
                   God
                
                 among
                 them
                 ;
                 he
                 takes
                 it
                 for
                 granted
                 ,
                 that
                 one
                 
                   Supream
                   God
                
                 ,
                 Creator
                 of
                 the
                 world
                 was
                 acknowledged
                 by
                 them
                 ;
                 and
                 from
                 the
                 consideration
                 of
                 that
                 
                   Infinite
                   Power
                
                 of
                 his
                 ,
                 he
                 shews
                 how
                 unreasonable
                 it
                 was
                 for
                 them
                 to
                 circumscribe
                 him
                 within
                 their
                 Temples
                 ,
                 or
                 to
                 worship
                 him
                 by
                 their
                 Images
                 :
                 
                   For
                   what
                   are
                   all
                   these
                   Images
                   of
                   yours
                   ,
                   which
                   you
                   are
                   
                   so
                   fond
                   of
                   ,
                   and
                   so
                   unwilling
                   to
                   part
                   with
                   ?
                   although
                   they
                   were
                   the
                   Statues
                   of
                   Phidias
                   or
                   Polycletus
                   ,
                   or
                   the
                   Pictures
                   of
                   Xeuxes
                   ,
                   or
                   Apelles
                   ,
                   yet
                   still
                   they
                   are
                   but
                   the
                   
                     Work
                     of
                     mens
                     Hands
                  
                   :
                   and
                   what
                   are
                   these
                   to
                   the
                   Heavens
                   and
                   the
                   Earth
                   ,
                   which
                   he
                   hath
                   made
                   ?
                   If
                   any
                   Image
                   deserve
                   worship
                   ,
                   it
                   is
                   one
                   of
                   Gods
                   making
                   ,
                   and
                   not
                   of
                   your
                   own
                   ;
                   but
                   since
                   no
                   Image
                   can
                   represent
                   the
                   infinite
                   Perfections
                   of
                   the
                   great
                   Creator
                   ,
                   never
                   think
                   to
                   honour
                   him
                   by
                   your
                   foolish
                   Puppets
                   ,
                   and
                   Babies
                   of
                   Dirt
                   and
                   Clay
                   .
                
                 This
                 is
                 the
                 design
                 of
                 the
                 Apostles
                 argument
                 ;
                 but
                 what
                 doth
                 this
                 signifie
                 to
                 their
                 thinking
                 the
                 Divinity
                 to
                 be
                 
                   like
                   themselves
                
                 ?
                 For
                 whether
                 God
                 were
                 like
                 or
                 unlike
                 to
                 their
                 Images
                 ,
                 yet
                 still
                 they
                 were
                 the
                 
                   work
                   of
                   mens
                   hands
                
                 :
                 as
                 a
                 picture
                 is
                 still
                 the
                 work
                 of
                 the
                 Painter
                 ,
                 although
                 never
                 so
                 unlike
                 the
                 person
                 for
                 whom
                 it
                 is
                 intended
                 ;
                 but
                 S.
                 Paul
                 condemns
                 them
                 for
                 worshipping
                 God
                 with
                 the
                 
                   work
                   of
                   mens
                   hands
                   ,
                   i.
                   e.
                
                 with
                 Images
                 and
                 Statues
                 ;
                 as
                 being
                 infinitely
                 below
                 the
                 greatness
                 of
                 that
                 
                   Divine
                   Power
                
                 ,
                 for
                 the
                 sake
                 of
                 which
                 we
                 give
                 
                   divine
                   worship
                
                 to
                 him
                 .
              
               
                 2.
                 
                 From
                 his
                 
                   infinite
                   perfection
                
                 ;
                 manifested
                 by
                 his
                 
                   Self-sufficiency
                   ,
                   Needing
                   nothing
                
                 ,
                 v.
                 25.
                 and
                 from
                 his
                 communicating
                 
                 to
                 his
                 creatures
                 what
                 is
                 needful
                 for
                 them
                 ,
                 
                   Seeing
                   he
                   giveth
                   to
                   all
                   life
                   and
                   breath
                   and
                   all
                   things
                   .
                
                 Now
                 what
                 can
                 there
                 be
                 more
                 unsuitable
                 to
                 the
                 honour
                 of
                 such
                 a
                 Being
                 ,
                 than
                 to
                 be
                 worshipped
                 by
                 such
                 
                   dull
                   ,
                   senseless
                   ,
                   contemptible
                   pieces
                
                 of
                 earth
                 ,
                 which
                 have
                 not
                 in
                 them
                 the
                 perfection
                 of
                 the
                 meanest
                 animal
                 ,
                 to
                 whom
                 God
                 hath
                 given
                 
                   life
                   and
                   breath
                
                 ;
                 that
                 are
                 so
                 far
                 from
                 representing
                 the
                 perfection
                 and
                 self-sufficiency
                 of
                 the
                 
                   Divine
                   Nature
                
                 ,
                 that
                 they
                 are
                 not
                 in
                 the
                 least
                 able
                 to
                 help
                 themselves
                 ?
                 But
                 when
                 by
                 the
                 help
                 of
                 Wedges
                 and
                 Beetles
                 an
                 Image
                 is
                 cleft
                 out
                 of
                 the
                 Trunk
                 of
                 some
                 well
                 grown
                 Tree
                 ,
                 (
                 that
                 little
                 dreamt
                 of
                 the
                 honour
                 which
                 was
                 like
                 to
                 come
                 to
                 the
                 dullest
                 part
                 about
                 it
                 ,
                 after
                 it
                 should
                 pass
                 through
                 the
                 several
                 refinings
                 of
                 the
                 
                   Carpenters
                   Ax
                
                 ,
                 whose
                 blows
                 it
                 endured
                 with
                 admirable
                 patience
                 ,
                 and
                 of
                 the
                 
                   Painters
                   Pencil
                
                 ,
                 whose
                 Miniature
                 adds
                 much
                 beauty
                 and
                 glory
                 to
                 it
                 )
                 yet
                 after
                 all
                 the
                 skill
                 of
                 Artificers
                 to
                 set
                 forth
                 such
                 a
                 
                   Divine
                   Block
                
                 ,
                 it
                 cannot
                 one
                 moment
                 secure
                 it self
                 from
                 being
                 eaten
                 by
                 Worms
                 ,
                 or
                 defiled
                 by
                 Birds
                 ,
                 or
                 cut
                 in
                 pieces
                 by
                 Axes
                 ;
                 or
                 ,
                 if
                 any
                 of
                 these
                 sail
                 ,
                 from
                 decaying
                 through
                 meer
                 standing
                 .
                 Or
                 suppose
                 ,
                 this
                 
                   Worshipful
                   Idol
                
                 be
                 made
                 of
                 a
                 harder
                 substance
                 ,
                 and
                 after
                 its
                 being
                 digged
                 out
                 of
                 
                 the
                 earth
                 ,
                 and
                 sawed
                 ,
                 and
                 carved
                 ,
                 and
                 polished
                 ,
                 and
                 with
                 much
                 ado
                 brought
                 into
                 the
                 resemblance
                 of
                 a
                 man
                 ,
                 and
                 a
                 rude
                 symbol
                 of
                 the
                 Deity
                 ,
                 and
                 set
                 up
                 for
                 the
                 adoration
                 of
                 mankind
                 ;
                 yet
                 still
                 it
                 wants
                 the
                 things
                 which
                 are
                 above
                 the
                 utmost
                 power
                 of
                 man
                 ,
                 but
                 are
                 given
                 to
                 the
                 least
                 mite
                 ,
                 
                   viz.
                   life
                
                 ,
                 and
                 sense
                 ,
                 and
                 motion
                 ,
                 and
                 an
                 admirable
                 contrivance
                 of
                 the
                 
                   instruments
                   of
                   these
                
                 ;
                 yet
                 such
                 mean
                 and
                 pittiful
                 things
                 as
                 these
                 ,
                 will
                 the
                 folly
                 of
                 mankind
                 find
                 out
                 to
                 represent
                 the
                 greatest
                 and
                 the
                 most
                 perfect
                 Being
                 in
                 the
                 world
                 .
                 Judge
                 now
                 whether
                 things
                 that
                 want
                 life
                 ,
                 and
                 breath
                 ,
                 and
                 
                   all
                   things
                
                 ,
                 are
                 fit
                 means
                 whereby
                 to
                 worship
                 him
                 
                   who
                   giveth
                   all
                   these
                   things
                   to
                   his
                   creatures
                   ?
                
                 or
                 
                   whether
                   those
                   things
                
                 ,
                 which
                 need
                 the
                 art
                 of
                 man
                 to
                 make
                 them
                 ,
                 and
                 his
                 continual
                 care
                 to
                 preserve
                 them
                 ,
                 are
                 fit
                 to
                 represent
                 that
                 Being
                 ,
                 which
                 
                   stands
                   in
                   need
                   of
                   nothing
                
                 ?
              
               
                 3.
                 
                 From
                 his
                 
                   Infinite
                   Presence
                
                 ,
                 v.
                 27
                 ,
                 28.
                 
                 
                   That
                   they
                   should
                   seek
                   the
                   Lord
                   ,
                   if
                   haply
                   they
                   might
                   feel
                   after
                   him
                   and
                   find
                   him
                   ,
                   though
                   he
                   be
                   not
                   far
                   from
                   every
                   one
                   of
                   us
                   :
                   For
                   in
                   him
                   we
                   live
                   and
                   move
                   and
                   have
                   our
                   Being
                   .
                
                 One
                 of
                 the
                 most
                 plausible
                 arguments
                 of
                 Idolaters
                 in
                 all
                 Ages
                 was
                 ,
                 that
                 by
                 the
                 help
                 of
                 Images
                 they
                 did
                 represent
                 the
                 object
                 of
                 their
                 worship
                 as
                 present
                 to
                 them
                 ,
                 
                 so
                 as
                 thereby
                 to
                 be
                 put
                 more
                 in
                 mind
                 of
                 him
                 ,
                 and
                 to
                 excite
                 their
                 reverence
                 and
                 Devotion
                 ;
                 but
                 S.
                 Paul
                 tells
                 the
                 Athenians
                 ,
                 there
                 was
                 no
                 need
                 of
                 any
                 such
                 representations
                 of
                 
                   Gods
                   presence
                   ,
                   for
                   he
                   is
                   not
                   far
                   from
                   every
                   one
                   of
                   us
                   ,
                   for
                   in
                   him
                   we
                   live
                   and
                   move
                   and
                   have
                   our
                   beings
                   :
                
                 and
                 that
                 man
                 who
                 will
                 not
                 find
                 God
                 in
                 those
                 admirable
                 effects
                 of
                 his
                 
                   Power
                   ,
                   Wisdom
                
                 ,
                 and
                 Goodness
                 we
                 carry
                 continually
                 about
                 us
                 ,
                 will
                 hardly
                 find
                 him
                 in
                 the
                 senseless
                 representations
                 of
                 Wood
                 and
                 Stone
                 :
                 and
                 he
                 that
                 will
                 not
                 stand
                 in
                 awe
                 of
                 him
                 ,
                 as
                 he
                 governs
                 the
                 World
                 ,
                 will
                 hardly
                 fear
                 him
                 ,
                 when
                 he
                 is
                 set
                 forth
                 in
                 shape
                 of
                 
                   a
                   man
                
                 ,
                 although
                 he
                 have
                 a
                 Thunderbolt
                 in
                 his
                 hand
                 .
              
               
                 4.
                 
                 From
                 the
                 
                   disparity
                   between
                   God
                   and
                   Images
                
                 ,
                 v.
                 29.
                 
                 
                   For
                   as
                   much
                   then
                   ,
                   as
                   we
                   are
                   the
                   offspring
                   of
                   God
                   ,
                   we
                   ought
                   not
                   to
                   think
                   that
                   the
                   Godhead
                   is
                   like
                   to
                   gold
                   ,
                   or
                   silver
                   ,
                   or
                   stone
                   graven
                   by
                   art
                   or
                   mans
                   device
                   .
                
                 Upon
                 which
                 words
                 ,
                 Lorinus
                 a
                 Iesuit
                 makes
                 this
                 
                   paraphrase
                   ,
                   forasmuch
                   as
                   the
                
                 Athenians
                 
                   following
                   their
                   own
                   Poets
                   ,
                   do
                   confess
                   ,
                   that
                   we
                   are
                   the
                   living
                   Image
                   of
                   God
                   ,
                   they
                   ought
                   to
                   think
                   that
                   material
                   Idols
                   made
                   by
                   the
                   art
                   of
                   men
                   ,
                
                 
                 
                   which
                   fall
                   far
                   short
                   of
                   the
                   perfection
                   of
                   Nature
                   ,
                   are
                   infinitely
                   distant
                   from
                   the
                   Divine
                   Power
                   ,
                   by
                   which
                   we
                   obtain
                   a
                   dignity
                   far
                   above
                   
                   these
                   material
                   things
                   ;
                   and
                   since
                   we
                   cannot
                   express
                   this
                   Image
                   of
                   God
                   in
                   us
                   by
                   any
                   lines
                   ,
                   much
                   less
                   can
                   we
                   the
                   Divine
                   Original
                   ,
                   so
                   that
                   it
                   is
                   the
                   grossest
                   ignorance
                   to
                   affirm
                   ,
                   that
                   God
                   can
                   dwell
                   ,
                   or
                   be
                   included
                   or
                   worshipped
                   in
                   or
                   by
                   their
                   Altars
                   ,
                   or
                   Images
                   ,
                
                 (
                 for
                 so
                 delubra
                 must
                 be
                 understood
                 by
                 him
                 if
                 he
                 speaks
                 pertinently
                 ,
                 for
                 although
                 sometime
                 it
                 signifies
                 a
                 Temple
                 with
                 
                   more
                   Images
                
                 than
                 one
                 ,
                 yet
                 Servius
                 withal
                 saith
                 ,
                 
                 it
                 signifies
                 a
                 
                   wooden
                   Image
                
                 ,
                 and
                 so
                 Festus
                 understands
                 it
                 ;
                 which
                 things
                 I
                 am
                 forced
                 to
                 explain
                 ,
                 to
                 prevent
                 cavilling
                 ;
                 for
                 otherwise
                 
                   T.
                   G.
                
                 would
                 have
                 complained
                 of
                 
                   my
                   perverting
                   the
                   sense
                   of
                   Authors
                   ,
                
                 as
                 he
                 hath
                 done
                 very
                 unjustly
                 ,
                 as
                 will
                 appear
                 in
                 this
                 Chapter
                 .
                 )
                 But
                 Lorinus
                 ,
                 after
                 having
                 brought
                 the
                 several
                 places
                 of
                 Scripture
                 against
                 making
                 any
                 Image
                 of
                 God
                 ,
                 thinks
                 to
                 salve
                 all
                 by
                 saying
                 ,
                 
                   they
                   are
                   to
                   be
                   understood
                   of
                   such
                   Images
                   ,
                   as
                   represent
                   him
                   to
                   the
                   life
                   ,
                
                 (
                 as
                 though
                 it
                 were
                 possible
                 for
                 any
                 to
                 do
                 it
                 )
                 
                   or
                   such
                   which
                   they
                   worshipped
                   for
                   Gods
                   ,
                
                 which
                 the
                 Heathens
                 utterly
                 denyed
                 ,
                 that
                 they
                 did
                 .
                 
                   Cornelius
                   à
                   Lapide
                
                 ,
                 
                 after
                 several
                 vain
                 attempts
                 ,
                 to
                 make
                 out
                 the
                 force
                 of
                 the
                 Apostles
                 argument
                 ,
                 at
                 last
                 concludes
                 this
                 to
                 be
                 it
                 ;
                 
                   that
                   since
                   our
                   Soul
                   according
                   to
                   which
                   we
                   are
                   the
                   offspring
                   of
                   God
                   ,
                   cannot
                   
                   be
                   painted
                   ,
                   or
                   represented
                   in
                   gold
                   ,
                   silver
                   ,
                   or
                   stone
                   ,
                   being
                   incorporeal
                   and
                   spiritual
                   ;
                   much
                   less
                   can
                   the
                   Divinity
                   be
                   painted
                   or
                   represented
                   by
                   them
                   ,
                   being
                   a
                   pure
                   Spirit
                   ,
                   and
                   the
                   fountain
                   of
                   Spirits
                   .
                   Estius
                
                 agrees
                 ,
                 
                 
                   that
                   this
                   is
                   the
                   force
                   of
                   the
                   Apostles
                   argument
                   ,
                   from
                   whence
                   ,
                
                 he
                 saith
                 ,
                 
                   he
                   doth
                   not
                   infer
                   ,
                   that
                   we
                   ought
                   not
                   to
                   think
                   gold
                   ,
                   silver
                   ,
                   or
                   stone
                   ,
                   to
                   be
                   God
                   ;
                   although
                   he
                   might
                   have
                   done
                   it
                
                 (
                 but
                 to
                 little
                 purpose
                 )
                 because
                 ,
                 saith
                 he
                 ,
                 
                   he
                   spake
                   to
                   the
                
                 Athenians
                 ,
                 
                   among
                   whom
                   were
                   many
                   Philosophers
                   ,
                   learned
                   and
                   wise
                   men
                   ,
                   who
                   did
                   not
                   with
                   the
                   Vulgar
                   ,
                   think
                   their
                   Images
                   to
                   be
                   Gods
                   ,
                   although
                   they
                   worshipped
                   them
                   together
                   with
                   them
                   ;
                   but
                   they
                   believed
                   their
                   Gods
                   to
                   be
                   represented
                   by
                   them
                   ,
                   as
                   by
                   their
                   Images
                   .
                
                 If
                 he
                 speaks
                 of
                 the
                 Epicureans
                 ,
                 there
                 is
                 some
                 ground
                 for
                 it
                 ;
                 for
                 what
                 Deity
                 they
                 acknowledged
                 ,
                 they
                 supposed
                 to
                 be
                 as-if-coporeal
                 ,
                 and
                 of
                 humane
                 shape
                 ;
                 but
                 he
                 is
                 much
                 mistaken
                 ,
                 that
                 doth
                 not
                 account
                 them
                 rather
                 Atheists
                 than
                 Idolaters
                 ;
                 
                 and
                 as
                 to
                 the
                 other
                 
                   Athenian
                   Philosophers
                
                 ,
                 I
                 shall
                 make
                 it
                 appear
                 to
                 be
                 a
                 gross
                 mistake
                 ,
                 to
                 suppose
                 that
                 they
                 thought
                 their
                 Gods
                 to
                 be
                 of
                 
                   humane
                   shape
                
                 ;
                 but
                 of
                 that
                 hereafter
                 .
              
               
                 The
                 thing
                 I
                 now
                 insist
                 upon
                 is
                 ,
                 that
                 the
                 
                 Apostle's
                 shewing
                 the
                 disparity
                 between
                 
                 God
                 and
                 Images
                 ,
                 is
                 not
                 meerly
                 to
                 drive
                 out
                 the
                 opinion
                 of
                 Anthropomorphitism
                 ,
                 but
                 from
                 hence
                 to
                 shew
                 farther
                 the
                 folly
                 of
                 Idolatry
                 ;
                 for
                 if
                 Images
                 fall
                 so
                 much
                 short
                 of
                 the
                 infinite
                 perfections
                 of
                 God
                 ,
                 there
                 can
                 be
                 but
                 this
                 plea
                 left
                 ,
                 that
                 they
                 are
                 like
                 to
                 him
                 ,
                 and
                 therefore
                 we
                 may
                 worship
                 God
                 by
                 them
                 ,
                 for
                 the
                 sake
                 of
                 their
                 resemblance
                 of
                 him
                 ;
                 now
                 this
                 the
                 Apostle
                 shews
                 to
                 be
                 as
                 vain
                 and
                 idle
                 a
                 pretence
                 as
                 any
                 of
                 the
                 rest
                 ,
                 there
                 being
                 no
                 manner
                 of
                 resemblance
                 between
                 the
                 workmanship
                 of
                 
                   gold
                   ,
                   silver
                
                 ,
                 and
                 stone
                 ,
                 and
                 an
                 Infinite
                 and
                 
                   Spiritual
                   Being
                
                 .
              
               
                 5.
                 
                 From
                 the
                 
                   necessity
                   of
                   repentance
                
                 ,
                 and
                 the
                 
                   consideration
                   of
                   a
                   future
                   judgement
                
                 ,
                 v.
                 30
                 ,
                 31.
                 
                 If
                 all
                 the
                 Apostle
                 had
                 aimed
                 at
                 ,
                 was
                 only
                 to
                 rectifie
                 an
                 erroneous
                 conceit
                 of
                 the
                 Athenians
                 about
                 the
                 
                   Divinity
                   being
                   like
                   to
                   their
                   Images
                   ,
                
                 he
                 had
                 taken
                 away
                 the
                 force
                 of
                 his
                 exhortation
                 to
                 repentance
                 ,
                 from
                 the
                 consideration
                 of
                 a
                 
                   judgement
                   to
                   come
                
                 :
                 because
                 such
                 an
                 erroneous
                 conceit
                 may
                 possess
                 men
                 of
                 innocent
                 minds
                 and
                 free
                 from
                 Idolatry
                 ,
                 as
                 it
                 was
                 the
                 case
                 of
                 the
                 Monks
                 in
                 Aegypt
                 ,
                 of
                 whom
                 Epiphanius
                 ,
                 
                 and
                 S.
                 Austin
                 speak
                 ;
                 
                 and
                 whom
                 Epiphanius
                 supposeth
                 to
                 have
                 been
                 
                   very
                   harmless
                   men
                
                 ,
                 saving
                 only
                 their
                 separation
                 from
                 the
                 Church
                 :
                 nay
                 ,
                 he
                 doth
                 not
                 seem
                 
                 to
                 apprehend
                 any
                 dangerous
                 consequence
                 of
                 their
                 opinion
                 :
                 which
                 we
                 need
                 not
                 wonder
                 at
                 ,
                 if
                 that
                 which
                 Nicephorus
                 saith
                 be
                 true
                 ,
                 
                 viz.
                 that
                 Epiphanius
                 was
                 an
                 Anthropomorphite
                 himself
                 .
                 And
                 yet
                 Epiphanius
                 is
                 well
                 known
                 to
                 have
                 been
                 as
                 great
                 an
                 enemy
                 to
                 Image-worship
                 ,
                 and
                 all
                 kind
                 of
                 Idolatry
                 ,
                 as
                 any
                 Person
                 that
                 lived
                 in
                 his
                 Age.
                 The
                 same
                 is
                 observable
                 of
                 Tertullian
                 and
                 Lactantius
                 ,
                 whereof
                 the
                 one
                 attributed
                 corporeity
                 to
                 God
                 ,
                 and
                 the
                 other
                 shape
                 and
                 figure
                 ,
                 
                 as
                 our
                 Adversaries
                 confess
                 ;
                 and
                 yet
                 both
                 these
                 were
                 vehement
                 disputers
                 against
                 the
                 
                   Heathen
                   Idolatry
                
                 .
                 From
                 whence
                 we
                 see
                 ,
                 that
                 there
                 is
                 no
                 necessary
                 connexion
                 between
                 this
                 opinion
                 ,
                 and
                 the
                 practice
                 of
                 Idolatry
                 ,
                 or
                 the
                 worship
                 of
                 Images
                 :
                 and
                 yet
                 there
                 is
                 altogether
                 as
                 good
                 reason
                 why
                 God
                 should
                 be
                 worshipped
                 by
                 an
                 Image
                 ,
                 on
                 that
                 supposition
                 ,
                 as
                 why
                 Christ
                 should
                 be
                 by
                 a
                 Crucifix
                 since
                 his
                 Incarnation
                 ;
                 which
                 is
                 T.
                 G's
                 great
                 argument
                 on
                 all
                 occasions
                 .
                 But
                 those
                 who
                 supposed
                 God
                 to
                 be
                 like
                 to
                 men
                 ,
                 might
                 yet
                 think
                 it
                 unreasonable
                 to
                 worship
                 God
                 by
                 the
                 
                   work
                   of
                   mens
                   hands
                
                 ;
                 and
                 if
                 
                   arbitrary
                   representation
                
                 be
                 a
                 sufficient
                 ground
                 of
                 worship
                 ,
                 then
                 natural
                 would
                 be
                 much
                 more
                 so
                 ,
                 and
                 consequently
                 it
                 would
                 be
                 more
                 reasonable
                 for
                 men
                 to
                 worship
                 one
                 
                 another
                 ,
                 than
                 to
                 worship
                 Images
                 :
                 and
                 all
                 the
                 same
                 distinctions
                 and
                 pleasant
                 evasions
                 would
                 serve
                 for
                 one
                 ,
                 as
                 well
                 as
                 they
                 do
                 for
                 the
                 other
                 .
              
               
                 I
                 desire
                 now
                 to
                 know
                 of
                 
                   T.
                   G.
                
                 whether
                 the
                 Athenians
                 were
                 to
                 blame
                 only
                 for
                 
                   this
                   erroneous
                   conceit
                   of
                   theirs
                
                 ,
                 
                 
                   in
                   thinking
                   the
                   Divinity
                   to
                   be
                   like
                   their
                   Images
                   ?
                
                 If
                 this
                 were
                 all
                 their
                 fault
                 ,
                 (
                 1.
                 )
                 I
                 dare
                 undertake
                 to
                 prove
                 ,
                 that
                 many
                 among
                 them
                 were
                 wholly
                 innocent
                 ,
                 viz.
                 those
                 who
                 followed
                 the
                 Schools
                 of
                 Plato
                 and
                 Zeno
                 ,
                 besides
                 those
                 of
                 the
                 people
                 who
                 took
                 their
                 Images
                 for
                 Symbols
                 of
                 the
                 Divinity
                 .
                 (
                 2.
                 )
                 S.
                 Paul
                 takes
                 very
                 needless
                 pains
                 to
                 make
                 use
                 of
                 such
                 arguments
                 against
                 Image-worship
                 ,
                 which
                 do
                 not
                 suppose
                 any
                 opinion
                 of
                 similitude
                 between
                 God
                 and
                 the
                 Image
                 ;
                 as
                 the
                 incongruity
                 of
                 Images
                 to
                 the
                 
                   Divine
                   Power
                   ,
                   Perfection
                
                 ,
                 and
                 Presence
                 .
                 (
                 3.
                 )
                 Why
                 doth
                 he
                 call
                 upon
                 them
                 so
                 earnestly
                 to
                 repent
                 ?
                 was
                 it
                 only
                 of
                 an
                 
                   erroneus
                   conceit
                
                 ?
                 and
                 that
                 of
                 such
                 a
                 nature
                 ,
                 that
                 the
                 argument
                 made
                 use
                 of
                 by
                 him
                 ,
                 to
                 move
                 them
                 to
                 repentance
                 ,
                 was
                 rather
                 apt
                 to
                 confirm
                 them
                 in
                 that
                 opinion
                 ,
                 
                   viz.
                   that
                   God
                   would
                   judge
                   the
                   world
                   by
                   that
                   Man
                   whom
                   he
                   hath
                   appointed
                   .
                
                 If
                 a
                 Man
                 be
                 appointed
                 to
                 judge
                 the
                 world
                 ,
                 the
                 management
                 
                 of
                 which
                 must
                 imply
                 
                   infinite
                   Wisdom
                   and
                   Power
                   ,
                   what
                   absurdity
                   ,
                
                 might
                 they
                 say
                 ,
                 
                   is
                   it
                   in
                   us
                   to
                   suppose
                   the
                   Images
                   of
                   men
                   to
                   represent
                   God
                   ,
                   as
                   he
                   is
                   the
                   object
                   of
                   worship
                   ?
                
                 For
                 if
                 the
                 
                   humane
                   nature
                
                 be
                 capable
                 of
                 union
                 to
                 the
                 Divinity
                 ,
                 why
                 might
                 it
                 not
                 be
                 so
                 united
                 alwayes
                 ,
                 as
                 well
                 as
                 at
                 the
                 end
                 of
                 the
                 world
                 ?
                 and
                 if
                 it
                 be
                 united
                 ,
                 then
                 that
                 humane
                 nature
                 might
                 be
                 represented
                 in
                 an
                 Image
                 ,
                 and
                 the
                 
                   Divine
                   Nature
                
                 honoured
                 by
                 worshipping
                 that
                 representation
                 .
                 Which
                 being
                 supposed
                 to
                 be
                 lawful
                 ,
                 the
                 Apostles
                 argument
                 loses
                 its
                 force
                 ;
                 for
                 the
                 subtile
                 Athenians
                 might
                 easily
                 have
                 answered
                 S.
                 Paul
                 ,
                 that
                 there
                 was
                 no
                 more
                 repugnancy
                 in
                 supposing
                 God
                 to
                 have
                 assumed
                 a
                 
                   humane
                   body
                
                 from
                 eternity
                 ,
                 than
                 that
                 he
                 should
                 do
                 it
                 so
                 lately
                 in
                 Iudea
                 ;
                 which
                 being
                 supposed
                 ,
                 their
                 defence
                 naturally
                 follows
                 ,
                 for
                 they
                 could
                 not
                 be
                 so
                 foolish
                 to
                 imagine
                 their
                 Images
                 to
                 be
                 like
                 the
                 
                   Divine
                   Nature
                
                 in
                 it self
                 ,
                 but
                 to
                 that
                 
                   humane
                   body
                
                 which
                 was
                 assumed
                 by
                 the
                 
                   Divine
                   Nature
                
                 .
                 And
                 that
                 this
                 is
                 no
                 extravagant
                 supposition
                 ,
                 will
                 appear
                 by
                 this
                 ,
                 that
                 several
                 of
                 the
                 antient
                 Christian
                 Writers
                 had
                 an
                 opinion
                 very
                 like
                 this
                 ,
                 viz.
                 that
                 when
                 
                   God
                   is
                
                 said
                 
                   to
                   have
                   made
                   man
                   after
                   his
                   own
                   Image
                   ,
                
                 it
                 is
                 to
                 be
                 understood
                 of
                 that
                 
                   humane
                   figure
                
                 
                 and
                 shape
                 ,
                 which
                 God
                 had
                 then
                 assumed
                 ,
                 which
                 was
                 the
                 exemplar
                 according
                 to
                 which
                 
                   man
                   was
                   created
                
                 :
                 thus
                 Prudentius
                 and
                 the
                 Audiani
                 are
                 understood
                 by
                 Petavius
                 ;
                 
                 and
                 some
                 passages
                 of
                 Tertullian
                 look
                 much
                 this
                 way
                 :
                 
                 and
                 
                   Augustinus
                   Steuchus
                   Eugubinus
                
                 a
                 learned
                 but
                 zealous
                 Papist
                 ,
                 
                 contends
                 for
                 the
                 necessity
                 of
                 this
                 opinion
                 ,
                 because
                 
                   man
                   saw
                   God
                   walking
                   ,
                   and
                   heard
                   him
                   speaking
                   in
                   Paradise
                   ,
                
                 and
                 because
                 of
                 the
                 frequent
                 
                   appearances
                   of
                   God
                   in
                   humane
                   shape
                   ,
                
                 mentioned
                 in
                 the
                 old
                 Testament
                 .
                 And
                 to
                 confirm
                 this
                 ,
                 he
                 brings
                 that
                 Verse
                 of
                 Ovid
                 ,
                 
                   Et
                   Deus
                   humana
                   lustro
                   sub
                   imagine
                   terras
                   .
                
                 and
                 those
                 of
                 Catullus
                 ,
                 
                   
                     Praesentes
                     namque
                     ante
                     ,
                     domos
                     invisere
                     castas
                  
                   
                     Saepius
                     &
                     sese
                     mortali
                     ostendere
                     coetu
                     ,
                  
                   
                     Coelicolae
                     ,
                     nondum
                     spreta
                     pietate
                     solebant
                     .
                  
                
                 and
                 he
                 shews
                 that
                 the
                 Fictions
                 of
                 Homer
                 and
                 the
                 rest
                 of
                 the
                 Poets
                 ,
                 as
                 to
                 the
                 Appearances
                 of
                 the
                 Gods
                 in
                 
                   humane
                   shape
                
                 ,
                 had
                 their
                 true
                 Original
                 from
                 hence
                 ,
                 that
                 God
                 did
                 at
                 first
                 assume
                 the
                 Nature
                 of
                 
                 Man
                 ,
                 according
                 to
                 which
                 man
                 was
                 said
                 to
                 be
                 framed
                 after
                 the
                 
                   Image
                   and
                   Similitude
                   of
                   God.
                
                 But
                 S.
                 Paul
                 ,
                 although
                 he
                 asserts
                 the
                 Incarnation
                 of
                 Christ
                 ,
                 yet
                 deriving
                 the
                 argument
                 against
                 the
                 worship
                 of
                 God
                 by
                 Images
                 ,
                 from
                 the
                 consideration
                 proper
                 to
                 the
                 
                   Divinity
                   ,
                   we
                   ought
                   not
                   to
                   think
                   ,
                   that
                   the
                   Godhead
                   is
                   like
                   to
                   gold
                   ,
                   &c.
                
                 doth
                 thereby
                 teach
                 us
                 ,
                 that
                 that
                 which
                 is
                 disagreeing
                 to
                 the
                 
                   divine
                   nature
                
                 which
                 is
                 the
                 proper
                 object
                 of
                 worship
                 ,
                 cannot
                 be
                 a
                 proper
                 means
                 for
                 us
                 to
                 worship
                 God
                 by
                 :
                 so
                 that
                 although
                 the
                 Images
                 made
                 by
                 men
                 only
                 represent
                 the
                 humane
                 nature
                 assumed
                 by
                 the
                 Divine
                 ,
                 yet
                 because
                 
                   the
                   Godhead
                   is
                   not
                   like
                   unto
                   them
                   ,
                
                 we
                 ought
                 not
                 to
                 worship
                 God
                 by
                 them
                 .
                 For
                 otherwise
                 the
                 Athenians
                 were
                 meer
                 Blockheads
                 (
                 if
                 it
                 were
                 lawful
                 to
                 worship
                 the
                 
                   divine
                   nature
                
                 of
                 Christ
                 before
                 an
                 Image
                 of
                 his
                 humane
                 ,
                 and
                 to
                 give
                 the
                 same
                 worship
                 to
                 one
                 which
                 belongs
                 to
                 the
                 other
                 )
                 that
                 they
                 did
                 not
                 deny
                 S.
                 Pauls
                 consequence
                 ;
                 
                   For
                   what
                   if
                   the
                   Godhead
                   be
                   not
                   like
                   to
                   our
                   Images
                   ,
                   it
                   doth
                   not
                   follow
                   ,
                   that
                   we
                   may
                   not
                   give
                   them
                   
                     divine
                     worship
                  
                   as
                   long
                   as
                   God
                   hath
                   often
                   appeared
                   in
                   humane
                   shape
                   among
                   us
                   ,
                   and
                   we
                   may
                   give
                   worship
                   to
                   the
                   representation
                   of
                   that
                   Nature
                   wherein
                   he
                   appeared
                   ,
                   and
                   the
                   same
                   that
                   belongs
                   to
                   
                   the
                   Divine
                   Nature
                   ,
                   which
                   did
                   assume
                   it
                   .
                
                 And
                 I
                 confess
                 ,
                 I
                 cannot
                 see
                 how
                 
                   T.
                   G.
                
                 could
                 have
                 defended
                 S.
                 Paul
                 upon
                 his
                 supposition
                 ;
                 for
                 according
                 to
                 T.
                 G.'s
                 principles
                 ,
                 
                 
                   although
                   before
                   the
                   Incarnation
                   of
                   Christ
                   ,
                   the
                   worship
                   which
                   people
                   gave
                   to
                   the
                   Images
                   of
                   Gold
                   ,
                   was
                   incongruous
                   to
                   the
                   Divine
                   Nature
                   ,
                   and
                   a
                   Disparagement
                   to
                   the
                   Deity
                   ;
                   yet
                   to
                   those
                   to
                   whom
                   the
                   Mysterie
                   of
                   God
                   made
                   man
                   is
                   revealed
                   ,
                   it
                   is
                   no
                   disparagement
                   to
                   him
                   to
                   be
                   represented
                   in
                   the
                   likeness
                   of
                   man
                   ,
                   and
                   to
                   be
                   worshipped
                   by
                   such
                   an
                   Image
                   .
                
                 Very
                 well
                 ;
                 say
                 the
                 Athenians
                 ,
                 and
                 so
                 say
                 we
                 too
                 .
                 To
                 worship
                 God
                 by
                 any
                 Image
                 ,
                 as
                 representing
                 his
                 infinite
                 and
                 
                   invisible
                   Nature
                
                 is
                 folly
                 and
                 madness
                 ;
                 but
                 to
                 make
                 Images
                 of
                 him
                 according
                 to
                 his
                 several
                 appearances
                 for
                 the
                 good
                 of
                 mankind
                 in
                 the
                 likeness
                 of
                 men
                 ,
                 is
                 no
                 disparagement
                 to
                 the
                 Deity
                 ;
                 nor
                 to
                 be
                 worshipped
                 by
                 such
                 an
                 Image
                 .
                 Let
                 T.G.
                 therefore
                 either
                 say
                 ,
                 that
                 S.
                 Paul
                 argues
                 inconsequently
                 ,
                 or
                 acknowledge
                 that
                 the
                 force
                 of
                 his
                 argument
                 doth
                 hold
                 against
                 the
                 worship
                 of
                 any
                 representations
                 of
                 God.
                 For
                 it
                 is
                 plain
                 to
                 any
                 man
                 that
                 hath
                 any
                 use
                 of
                 his
                 senses
                 ,
                 that
                 S.
                 Paul
                 doth
                 not
                 argue
                 against
                 any
                 meer
                 
                   erroneous
                   conceit
                   of
                   the
                   Athenians
                
                 ,
                 but
                 against
                 their
                 
                   Idolatrous
                   worship
                
                 ,
                 which
                 
                 he
                 first
                 shews
                 to
                 be
                 unreasonable
                 by
                 many
                 arguments
                 ,
                 and
                 then
                 tells
                 them
                 ,
                 God
                 now
                 commanded
                 them
                 to
                 repent
                 ,
                 and
                 adds
                 the
                 most
                 forcible
                 motive
                 to
                 perswade
                 them
                 to
                 it
                 ,
                 from
                 the
                 proceedings
                 of
                 the
                 future
                 judgement
                 .
              
               
                 But
                 I
                 have
                 not
                 yet
                 done
                 with
                 T.G.
                 about
                 this
                 place
                 .
                 
                 Is
                 it
                 not
                 
                   T.
                   G.
                   that
                   ,
                   when
                   he
                   fixed
                   his
                   foot
                   ,
                
                 as
                 he
                 saith
                 ,
                 
                   and
                   deliberately
                   enquired
                   what
                   the
                   Supream
                   God
                   of
                   the
                   Heathens
                   was
                   ,
                   tells
                   us
                   in
                   plain
                   terms
                   it
                   was
                   the
                   Devil
                   ,
                
                 
                 
                   and
                   an
                   Arch-Devil
                   ;
                   and
                   this
                   he
                   doth
                   ,
                
                 he
                 saith
                 ,
                 
                   for
                   Gods
                   sake
                
                 ?
                 saith
                 he
                 so
                 indeed
                 ?
                 And
                 was
                 this
                 
                   unknown
                   God
                   at
                
                 Athens
                 
                   whom
                   they
                   ignorantly
                   worshipped
                
                 ,
                 and
                 S.
                 
                   Paul
                   declared
                
                 ,
                 the
                 Devil
                 and
                 an
                 Arch-Devil
                 ?
                 No
                 :
                 for
                 here
                 he
                 grants
                 ,
                 
                   that
                   the
                
                 Athenians
                 
                   thought
                   the
                   Divinity
                   to
                   be
                   like
                   their
                   Images
                
                 ;
                 what
                 Divinity
                 doth
                 he
                 mean
                 ?
                 Surely
                 ,
                 not
                 the
                 Divinity
                 of
                 an
                 Arch-Devil
                 .
                 But
                 I
                 see
                 ,
                 those
                 that
                 believe
                 Transubstantiation
                 ,
                 are
                 capable
                 of
                 speaking
                 as
                 well
                 as
                 believing
                 contradictions
                 .
                 Yet
                 ,
                 it
                 is
                 possible
                 
                   T.
                   G.
                
                 may
                 imagine
                 that
                 the
                 Athenians
                 meant
                 one
                 Divinity
                 ,
                 and
                 S.
                 Paul
                 another
                 .
                 So
                 some
                 say
                 S.
                 Paul
                 plaid
                 the
                 Sophister
                 with
                 the
                 Athenians
                 ,
                 and
                 when
                 the
                 true
                 inscription
                 was
                 
                   to
                   the
                   Unknown
                   Gods
                
                 ;
                 he
                 ,
                 because
                 it
                 served
                 better
                 to
                 his
                 purpose
                 ,
                 reads
                 it
                 in
                 the
                 singular
                 number
                 ,
                 
                   to
                   
                   the
                   Unknown
                   God.
                
                 But
                 as
                 Cajetan
                 wisely
                 answers
                 ,
                 
                 
                   the
                   Authority
                   of
                   S.
                
                 Paul
                 
                   affirming
                   there
                   was
                   such
                   an
                   Inscription
                   ,
                   ought
                   to
                   be
                   valued
                   above
                   those
                   who
                   deny
                   it
                
                 ;
                 and
                 saith
                 he
                 ,
                 
                   if
                   there
                   had
                   not
                   been
                   any
                   such
                   ,
                   the
                
                 Athenians
                 
                   who
                   were
                   by
                   ,
                   might
                   presently
                   have
                   charged
                   S.
                
                 Paul
                 
                   with
                   falshood
                   ,
                   in
                   saying
                   he
                   met
                   with
                   an
                   Inscription
                   to
                   the
                   Unknown
                   God
                   ,
                   when
                   there
                   was
                   none
                   such
                   among
                   them
                   .
                   Lorinus
                
                 shews
                 from
                 several
                 Testimonies
                 of
                 S.
                 Austin
                 that
                 the
                 Athenians
                 did
                 worship
                 the
                 
                   true
                   God
                
                 :
                 and
                 that
                 in
                 case
                 the
                 inscription
                 had
                 run
                 only
                 in
                 the
                 
                   plural
                   number
                
                 S.
                 Paul
                 had
                 drawn
                 a
                 conclusion
                 out
                 of
                 
                   false
                   premises
                
                 ,
                 whereas
                 
                   Isidore
                   Pelusiota
                
                 admires
                 the
                 irresistible
                 force
                 of
                 S.
                 Pauls
                 reasoning
                 ,
                 
                 being
                 built
                 upon
                 premises
                 ,
                 which
                 are
                 confessed
                 by
                 the
                 Adversaries
                 ;
                 as
                 he
                 disputed
                 with
                 the
                 Iews
                 out
                 of
                 the
                 Scriptures
                 ,
                 so
                 he
                 did
                 with
                 the
                 men
                 of
                 Athens
                 from
                 the
                 inscription
                 on
                 one
                 of
                 their
                 own
                 Altars
                 .
                 This
                 being
                 then
                 taken
                 for
                 granted
                 by
                 S.
                 Paul
                 ,
                 that
                 the
                 Athenians
                 did
                 acknowledge
                 and
                 worship
                 the
                 
                   true
                   God
                
                 ,
                 how
                 come
                 they
                 to
                 be
                 charged
                 with
                 Idolatry
                 in
                 
                   worshipping
                   Images
                
                 ,
                 if
                 it
                 be
                 lawful
                 to
                 worship
                 the
                 true
                 God
                 ▪
                 by
                 an
                 Image
                 ?
                 especially
                 since
                 their
                 intention
                 was
                 ,
                 as
                 Ferus
                 saith
                 expresly
                 ,
                 
                 
                   by
                   their
                   Idols
                   to
                   worship
                   the
                   true
                   God.
                
                 I
                 
                 beseech
                 
                   T.
                   G.
                
                 to
                 reconcile
                 this
                 ,
                 if
                 he
                 can
                 ,
                 with
                 making
                 Idolatry
                 to
                 consist
                 
                   in
                   taking
                   Images
                   for
                   Gods
                   ,
                   or
                   for
                   the
                   representations
                   of
                   false
                   Gods
                
                 ;
                 for
                 here
                 was
                 neither
                 ,
                 and
                 yet
                 the
                 Athenians
                 were
                 condemned
                 for
                 Idolatry
                 ;
                 and
                 Ferus
                 confesses
                 ,
                 
                   that
                   those
                   were
                   Idols
                   ,
                   whereby
                   they
                   designed
                   to
                   worship
                   the
                   true
                   God
                
                 ;
                 how
                 can
                 that
                 be
                 ,
                 
                   if
                   actions
                   pass
                   whither
                   they
                   are
                   intended
                
                 ;
                 for
                 
                   how
                   can
                   that
                   worship
                   be
                   terminated
                   on
                   an
                   Image
                   ,
                
                 according
                 to
                 T.
                 G's
                 
                   Divinity
                   ,
                   which
                   is
                   designed
                   to
                   pass
                   through
                   it
                   to
                   God
                   ?
                
                 And
                 
                   that
                   the
                   true
                   God
                   was
                   meant
                   by
                   the
                
                 Athenians
                 ,
                 Corn.
                 à
                 Lapide
                 saith
                 ,
                 
                 is
                 
                   manifest
                   from
                   hence
                   ,
                   that
                   S.
                
                 Paul
                 
                   was
                   otherwise
                   bound
                   to
                   shew
                   ,
                   that
                   it
                   was
                   not
                   the
                   true
                   God
                   which
                   they
                   worshipped
                   ,
                   and
                   to
                   tell
                   them
                   who
                   was
                   the
                   true
                   ;
                   whereas
                   here
                   S.
                
                 Paul
                 
                   saith
                   ,
                   he
                   declared
                   to
                   them
                   the
                   same
                   God
                   whom
                   they
                   ignorantly
                   worshipped
                   ;
                   which
                   had
                   been
                   very
                   unbecoming
                   the
                   sincerity
                   and
                   faithfulness
                   of
                   so
                   great
                   an
                   Apostle
                   ,
                   in
                   case
                   he
                   knew
                   ,
                   they
                   did
                   not
                   worship
                   the
                   true
                   God
                   when
                   he
                   told
                   them
                   they
                   did
                   :
                
                 for
                 this
                 was
                 at
                 once
                 to
                 deceive
                 ,
                 to
                 flatter
                 ,
                 to
                 betray
                 them
                 ;
                 and
                 that
                 in
                 a
                 matter
                 ,
                 upon
                 which
                 the
                 salvation
                 of
                 their
                 souls
                 did
                 depend
                 :
                 which
                 of
                 all
                 persons
                 was
                 most
                 unworthy
                 of
                 the
                 Apostle
                 of
                 the
                 Gentiles
                 ,
                 whose
                 business
                 
                 it
                 was
                 
                   to
                   turn
                   men
                   from
                   Idols
                   to
                   God
                   ,
                   to
                   serve
                   the
                   true
                   and
                   living
                   God.
                   
                
                 
              
               
                 But
                 
                   T.
                   G.
                
                 asks
                 ,
                 
                 
                   to
                   what
                   purpose
                   this
                   place
                   was
                   brought
                   by
                   me
                   ?
                
                 (
                 if
                 he
                 did
                 not
                 understand
                 it
                 before
                 ,
                 I
                 hope
                 ,
                 he
                 will
                 do
                 it
                 now
                 :
                 )
                 
                   Except
                   I
                   intended
                
                 ,
                 he
                 saith
                 ,
                 
                   the
                   Reader
                   to
                   believe
                   the
                   Papists
                   to
                   be
                   no
                   wiser
                   than
                   the
                   Athenians
                   .
                
                 I
                 wish
                 in
                 this
                 matter
                 they
                 were
                 as
                 wise
                 ;
                 for
                 it
                 were
                 better
                 for
                 them
                 to
                 erect
                 Altars
                 to
                 an
                 
                   Unknown
                   God
                
                 ,
                 than
                 to
                 make
                 those
                 absurd
                 ,
                 scandalous
                 ,
                 and
                 horrible
                 representations
                 of
                 the
                 Mysterie
                 of
                 the
                 Trinity
                 :
                 from
                 whence
                 some
                 of
                 the
                 Antitrinitarians
                 have
                 taken
                 occasion
                 to
                 expose
                 that
                 sacred
                 Mysterie
                 to
                 scorn
                 and
                 contempt
                 ,
                 and
                 have
                 published
                 a
                 Book
                 on
                 purpose
                 ,
                 to
                 set
                 forth
                 the
                 Images
                 of
                 the
                 Trinity
                 ,
                 which
                 are
                 publickly
                 seen
                 and
                 allowed
                 in
                 the
                 
                   Roman
                   Church
                   .
                   But
                   the
                   Athenians
                   ,
                
                 he
                 tells
                 us
                 
                   from
                   S.
                
                 Chrysostom
                 ,
                 
                   were
                   so
                   possessed
                   with
                   a
                   wrong
                   apprehension
                   of
                   the
                   Nature
                   of
                   God
                   ,
                   that
                   when
                   they
                   heard
                   S.
                
                 Paul
                 
                   speak
                   of
                
                 Anastasis
                 ,
                 
                   they
                   thought
                   her
                   to
                   be
                   some
                   new
                   Goddess
                   .
                
                 If
                 they
                 had
                 gone
                 much
                 farther
                 ,
                 and
                 worshipped
                 this
                 Anastasis
                 ,
                 I
                 think
                 the
                 Athenians
                 had
                 done
                 no
                 worse
                 ,
                 than
                 those
                 who
                 worship
                 with
                 solemn
                 devotion
                 Saints
                 that
                 never
                 were
                 in
                 the
                 world
                 ;
                 and
                 after
                 so
                 long
                 a
                 time
                 of
                 worship
                 of
                 
                 S.
                 Christopher
                 ,
                 and
                 S.
                 George
                 ,
                 the
                 wisest
                 among
                 them
                 cannot
                 to
                 this
                 day
                 tell
                 ,
                 whether
                 they
                 were
                 Saints
                 ,
                 or
                 Allegories
                 :
                 and
                 if
                 
                   T.
                   G.
                
                 please
                 ,
                 he
                 shall
                 take
                 Baronius
                 his
                 
                   Saint
                   Synoris
                
                 ,
                 to
                 joyn
                 with
                 the
                 
                   Athenian
                   Goddess
                   Anastasis
                
                 ;
                 or
                 if
                 this
                 will
                 not
                 content
                 him
                 ,
                 let
                 him
                 take
                 other
                 three
                 Saints
                 which
                 he
                 may
                 find
                 in
                 some
                 old
                 Litanies
                 ,
                 
                 of
                 their
                 Church
                 ,
                 as
                 I
                 have
                 done
                 ,
                 viz.
                 S.
                 Faith
                 ,
                 S.
                 Hope
                 ,
                 and
                 S.
                 Charity
                 ;
                 all
                 three
                 daughters
                 of
                 a
                 grave
                 Matron
                 ,
                 called
                 S.
                 Sapientia
                 ;
                 but
                 which
                 far
                 outgoes
                 the
                 Athenian
                 devotion
                 ,
                 every
                 one
                 of
                 these
                 hath
                 an
                 
                   Ora
                   pro
                   nobis
                
                 added
                 to
                 it
                 ;
                 but
                 what
                 work
                 would
                 
                   T.
                   G.
                
                 have
                 made
                 with
                 the
                 poor
                 Athenians
                 ,
                 if
                 they
                 had
                 cryed
                 
                   Sancta
                   Anastasis
                   ora
                   pro
                   nobis
                
                 ?
                 yet
                 he
                 may
                 find
                 as
                 gross
                 absurdities
                 nearer
                 home
                 .
              
               
                 
                 I
                 now
                 come
                 to
                 the
                 second
                 place
                 ,
                 Rom.
                 1.21
                 ,
                 23.
                 in
                 which
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   nothing
                   can
                   be
                   more
                   clear
                   ,
                   than
                   that
                   the
                   Apostle
                   speaketh
                   there
                   of
                   the
                   Idols
                   or
                   Images
                   of
                   the
                   Heathens
                   ;
                   for
                   after
                   he
                   had
                   laid
                   down
                   the
                   matter
                   of
                   fact
                   which
                   he
                   condemned
                   ,
                
                 viz.
                 
                   that
                   although
                   they
                   knew
                   God
                   ,
                   yet
                   they
                   did
                   not
                   glorifie
                   him
                   as
                   God
                   ,
                   but
                   changed
                   the
                   Glory
                   of
                   the
                   incorruptible
                   God
                   into
                   an
                   Image
                   made
                   like
                   to
                   corruptible
                   man
                   ,
                   he
                   adds
                   also
                   ,
                   And
                   to
                   Birds
                   ,
                   and
                   fourfooted
                   
                   Beasts
                   ,
                   and
                   creeping
                   things
                   ,
                   (
                   which
                   words
                   ,
                
                 he
                 saith
                 ,
                 
                   were
                   clapt
                   under
                   deck
                   by
                   me
                   with
                   an
                
                 &c.
                 
                   because
                   they
                   plainly
                   declare
                   what
                   kind
                   of
                   Images
                   the
                   Apostle
                   meant
                   )
                   and
                   then
                
                 v.
                 25.
                 tells
                 us
                 ,
                 
                   that
                   by
                   so
                   doing
                   ,
                   they
                   changed
                   the
                   Truth
                   of
                   God
                   into
                   a
                   lye
                   ,
                   and
                   worshipped
                   and
                   served
                   the
                   Creature
                   rather
                   than
                   the
                   Creator
                   :
                   which
                   words
                   ,
                
                 he
                 saith
                 ,
                 
                   are
                   so
                   plain
                   ,
                   that
                   I
                   had
                   no
                   way
                   to
                   evade
                   them
                   ,
                   but
                   by
                   saying
                   that
                   the
                   Apostle
                   discoursed
                   against
                   the
                   Philosophers
                   ,
                   and
                   the
                   Wiser
                   Heathens
                   :
                   whom
                   he
                   proves
                   from
                   S.
                
                 Chrysostom
                 ,
                 
                   to
                   have
                   been
                   guilty
                   of
                   the
                   same
                   Idolatry
                   with
                   the
                   people
                   ;
                   and
                   instances
                   in
                   the
                
                 Aegyptians
                 ,
                 and
                 Plato
                 ,
                 and
                 Socrates
                 ,
                 
                   who
                   commanded
                   a
                   Cock
                   to
                   be
                   offered
                   to
                
                 Aesculapius
                 .
                 For
                 the
                 clearing
                 the
                 sense
                 of
                 this
                 place
                 ,
                 we
                 are
                 to
                 consider
                 ,
                 1.
                 
                 Who
                 the
                 persons
                 were
                 that
                 S.
                 Paul
                 speaks
                 off
                 .
                 2.
                 
                 What
                 he
                 affirms
                 concerning
                 them
                 .
              
               
                 1.
                 
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   the
                   words
                   are
                   so
                   plain
                   ,
                   that
                   I
                   could
                   find
                   no
                   evasion
                   ,
                   but
                   to
                   say
                   .
                   that
                   the
                   Apostle
                   doth
                   not
                   discourse
                   against
                   the
                   most
                   gross
                   and
                   sottish
                   Idolaters
                   ,
                   but
                   the
                   Philosophers
                   and
                   the
                   wisest
                   among
                   them
                
                 ;
                 but
                 doth
                 
                   T.
                   G.
                
                 in
                 good
                 earnest
                 call
                 this
                 an
                 evasion
                 ?
                 Was
                 it
                 an
                 evasion
                 in
                 Cajetan
                 ,
                 
                 when
                 he
                 saith
                 ,
                 S.
                 Paul
                 
                   here
                   reproved
                   the
                   sin
                   of
                   the
                   Philosophers
                   ;
                   and
                   that
                   the
                   
                   Philosophers
                   were
                   they
                   who
                   detained
                   the
                   truth
                   in
                   unrighteousness
                   :
                   that
                   the
                   Philosophers
                   did
                   either
                   make
                   ,
                   or
                   worship
                   Images
                   ,
                   therefore
                   they
                   changed
                   the
                   glory
                   due
                   to
                   God
                   ?
                
                 Was
                 it
                 nothing
                 but
                 meer
                 evasion
                 in
                 Vasquez
                 ,
                 
                 when
                 he
                 saith
                 ,
                 
                   the
                   Apostle
                   designs
                   to
                   prove
                   ,
                   that
                   the
                   Philosophers
                   ,
                   both
                   had
                   the
                   true
                   knowledge
                   of
                   God
                   ,
                   and
                   held
                   it
                   in
                   unrighteousness
                   ?
                
                 or
                 in
                 Estius
                 ,
                 
                 when
                 he
                 saith
                 in
                 plain
                 terms
                 ,
                 
                   the
                   Apostle
                   speaks
                   of
                   the
                   Philosophers
                   ?
                
                 and
                 instanceth
                 in
                 
                   Pythagoras
                   ,
                   Socrates
                   ,
                   Plato
                   ,
                   Aristotle
                   ,
                   Trismegist
                   ,
                
                 and
                 
                   Seneca
                   ,
                   who
                   although
                   they
                   did
                   know
                   the
                   true
                   God
                   ,
                   yet
                   none
                   of
                   them
                   worshipped
                   him
                   as
                   they
                   ought
                   to
                   do
                   .
                
                 I
                 need
                 not
                 mention
                 S.
                 Austin
                 ,
                 who
                 in
                 many
                 places
                 applyes
                 this
                 to
                 the
                 Philosophers
                 ,
                 as
                 appears
                 by
                 
                 Beda's
                 Commentary
                 ,
                 
                 when
                 even
                 the
                 words
                 of
                 S.
                 Chrysostom
                 shew
                 this
                 to
                 be
                 far
                 enough
                 from
                 an
                 
                   evasion
                   ;
                   what
                   is
                   that
                   to
                   the
                   Philosophers
                   ?
                   Marry
                   ,
                   I
                   answer
                   ,
                
                 as
                 T.G.
                 translates
                 him
                 ,
                 
                   that
                   what
                   hath
                   been
                   said
                   most
                   of
                   all
                   concerns
                   them
                
                 ;
                 but
                 this
                 doth
                 not
                 fully
                 express
                 his
                 meaning
                 ,
                 for
                 his
                 words
                 are
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 as
                 some
                 Copies
                 read
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   all
                   that
                   hath
                   been
                   said
                   doth
                   most
                   of
                   all
                   concern
                   them
                   ,
                
                 or
                 altogether
                 ;
                 and
                 the
                 
                   Greek
                   Scholiast
                
                 ,
                 saith
                 ,
                 
                   that
                   it
                   is
                   plain
                   S.
                
                 Paul
                 
                   strikes
                   at
                   the
                   Wise
                   men
                   among
                   the
                
                 Greeks
                 ,
                 
                 
                   and
                   those
                   who
                   were
                   like
                   them
                   .
                   Origen
                
                 saith
                 ,
                 
                   he
                   speaks
                   of
                   some
                   of
                   the
                   Wise
                   men
                   of
                
                 Greece
                 .
                 By
                 these
                 and
                 many
                 more
                 Testimonies
                 ,
                 if
                 it
                 were
                 needful
                 to
                 heap
                 them
                 in
                 so
                 clear
                 a
                 case
                 ,
                 it
                 appears
                 sufficiently
                 ,
                 that
                 this
                 was
                 no
                 evasion
                 of
                 mine
                 ,
                 but
                 the
                 natural
                 sense
                 ,
                 which
                 their
                 own
                 Commentators
                 ,
                 and
                 the
                 Fathers
                 agree
                 in
                 .
              
               
                 2.
                 
                 As
                 to
                 what
                 the
                 
                   Apostle
                   affirms
                   of
                   them
                
                 ,
                 viz.
                 
                   that
                   they
                   held
                   the
                   truth
                   in
                   unrighteousness
                   ,
                
                 v.
                 18.
                 
                   i.
                   e.
                
                 saith
                 the
                 
                   Greek
                   Scholiast
                   ,
                   that
                   they
                   gave
                   the
                   worship
                   of
                   God
                   to
                   Idols
                   ;
                   for
                   the
                   knowledge
                   of
                   God
                   is
                   truth
                   ,
                   and
                   the
                   deceitfulness
                   of
                   Idols
                   is
                   unrighteousness
                   .
                   Hear
                   ,
                
                 saith
                 
                   Theophylact
                   ,
                   what
                   it
                   is
                   to
                   detain
                   the
                   truth
                   in
                   unrighteousness
                   ,
                   The
                   Truth
                   or
                   the
                   Knowledge
                   of
                   God
                   is
                   naturally
                   put
                   into
                   all
                   mens
                   minds
                   from
                   the
                   beginning
                   ;
                   this
                   knowledge
                   or
                   truth
                   the
                   Greeks
                   held
                   in
                   unrighteousness
                   ,
                
                 i.
                 e.
                 
                   they
                   did
                   all
                   the
                   injury
                   to
                   it
                   they
                   could
                   ,
                   by
                   giving
                   the
                   glory
                   of
                   God
                   to
                   Idols
                
                 ;
                 and
                 both
                 herein
                 follow
                 S.
                 Chrysostom
                 ,
                 who
                 saith
                 ,
                 
                   they
                   did
                   it
                   ,
                   by
                   giving
                   the
                   glory
                   of
                   God
                   to
                   Wood
                   and
                   Stone
                   .
                
                 This
                 the
                 Apostle
                 afterwards
                 inlarges
                 upon
                 ,
                 when
                 he
                 saith
                 ,
                 
                   that
                   knowing
                   God
                   they
                   did
                   not
                   glorifie
                   him
                   as
                   God
                   ,
                   neither
                   were
                   thankful
                   ,
                   but
                   became
                   vain
                   in
                   their
                   imagination
                   ,
                   and
                   their
                   foolish
                   heart
                   was
                   darkned
                   .
                   Professing
                   themselves
                   
                   to
                   be
                   wise
                   ,
                   they
                   became
                   Fools
                   ,
                   and
                   changed
                   the
                   glory
                   of
                   the
                   incorruptible
                   God
                   into
                   an
                   Image
                   made
                   like
                   to
                   corruptible
                   man
                   ,
                   and
                   to
                   Birds
                   and
                   fourfooted
                   Beasts
                   ,
                   and
                   creeping
                   things
                   .
                
                 And
                 for
                 the
                 sense
                 of
                 this
                 charge
                 I
                 am
                 content
                 to
                 appeal
                 to
                 the
                 judgements
                 of
                 the
                 most
                 allowed
                 Interpreters
                 on
                 both
                 sides
                 ,
                 that
                 hat
                 have
                 not
                 been
                 parties
                 in
                 the
                 quarrel
                 .
                 
                   They
                   thought
                   themselves
                   wise
                
                 ,
                 saith
                 S.
                 Hierom
                 or
                 the
                 Author
                 of
                 the
                 Commentaries
                 under
                 his
                 name
                 ,
                 
                   as
                   those
                   that
                   had
                   found
                   out
                   ,
                
                 quomodo
                 invisibilis
                 Deus
                 ,
                 per
                 simulachrum
                 visibile
                 coleretur
                 ;
                 
                   how
                   an
                   invisible
                   God
                   might
                   be
                   worshipped
                   by
                   a
                   visible
                   representation
                   :
                
                 which
                 is
                 the
                 sense
                 of
                 simulachrum
                 there
                 ;
                 for
                 he
                 supposes
                 the
                 worship
                 to
                 be
                 directed
                 to
                 the
                 
                   invisible
                   God
                
                 through
                 the
                 Image
                 ,
                 and
                 therefore
                 the
                 Image
                 could
                 not
                 be
                 taken
                 either
                 for
                 God
                 ,
                 or
                 a
                 representation
                 of
                 a
                 
                   false
                   God
                   ;
                   so
                   that
                   nothing
                   can
                   be
                   more
                   clear
                
                 (
                 to
                 use
                 T.
                 G's
                 words
                 )
                 according
                 to
                 S.
                 Hierom
                 ,
                 than
                 that
                 
                   T.
                   G.
                   professing
                   to
                   be
                   wise
                   ,
                
                 doth
                 thereby
                 discover
                 his
                 folly
                 ,
                 when
                 he
                 saith
                 ,
                 
                   that
                   S.
                
                 Paul
                 
                   speaks
                   of
                   those
                   who
                   took
                   the
                   Images
                   themselves
                   for
                   Gods
                   ;
                   or
                   worshipped
                   the
                   Images
                   of
                   false
                   Gods.
                
                 And
                 the
                 
                   Philosophers
                   professing
                   to
                   be
                   Wise
                   ,
                   did
                   become
                   Fools
                   ,
                
                 because
                 saith
                 S.
                 
                   Hierom
                   ,
                   they
                   did
                   not
                   understand
                   that
                   what
                   is
                   mortal
                   
                   and
                   corruptible
                   ,
                   could
                   have
                   no
                   resemblance
                   to
                   what
                   is
                   immortal
                   and
                   eternal
                   .
                
                 The
                 
                   Greek
                   Scholiast
                
                 saith
                 ,
                 
                   they
                   became
                   vain
                   in
                   their
                   imaginations
                   ,
                   when
                   they
                   would
                   represent
                   him
                   in
                   a
                   Figure
                   that
                   had
                   none
                   ,
                   and
                   comprehend
                   him
                   in
                   corporeal
                   Images
                   ,
                   that
                   was
                   wholly
                   spiritual
                
                 ;
                 not
                 as
                 though
                 they
                 were
                 such
                 Fools
                 to
                 think
                 to
                 shut
                 up
                 Infinity
                 within
                 the
                 bounds
                 of
                 an
                 Image
                 ;
                 but
                 to
                 comprehend
                 ,
                 there
                 is
                 taken
                 with
                 relation
                 to
                 that
                 representation
                 which
                 conveys
                 a
                 thing
                 to
                 the
                 mind
                 ;
                 and
                 so
                 he
                 useth
                 it
                 a
                 little
                 after
                 ,
                 
                   they
                   thought
                   themselves
                   wise
                   ,
                   because
                   they
                   thought
                   they
                   could
                   comprehend
                   every
                   thing
                   :
                
                 and
                 so
                 the
                 Image
                 was
                 supposed
                 to
                 be
                 such
                 a
                 species
                 as
                 did
                 convey
                 an
                 intellectual
                 Being
                 to
                 the
                 mind
                 .
                 The
                 same
                 words
                 are
                 used
                 by
                 Theophylact
                 ;
                 which
                 they
                 both
                 borrowed
                 from
                 S.
                 Chrysostom
                 ,
                 who
                 condemns
                 the
                 Greeks
                 for
                 their
                 folly
                 ,
                 not
                 for
                 comprehending
                 ,
                 but
                 for
                 
                   seeking
                   a
                   spiritual
                   and
                   incorporeal
                   Being
                   ,
                   in
                   corporeal
                   Images
                   .
                   And
                   what
                   can
                   be
                   more
                   foolish
                   ,
                
                 saith
                 the
                 Scholiast
                 and
                 
                   Theophylact
                   ,
                   than
                   to
                   fall
                   down
                   before
                   Stocks
                   and
                   Stones
                   ?
                
                 And
                 Origen
                 doth
                 express
                 the
                 meaning
                 of
                 the
                 Apostle
                 in
                 this
                 place
                 as
                 fully
                 as
                 I
                 can
                 desire
                 ,
                 when
                 he
                 applyes
                 all
                 these
                 expressions
                 to
                 those
                 that
                 had
                 a
                 right
                 notion
                 and
                 conception
                 of
                 God
                 in
                 their
                 minds
                 ,
                 but
                 gave
                 
                 
                   divine
                   worship
                
                 to
                 all
                 
                   sorts
                   of
                   Images
                
                 ,
                 as
                 well
                 of
                 beasts
                 ,
                 
                 as
                 
                   of
                   men
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   for
                   the
                   honour
                   of
                   the
                   Deity
                   .
                
                 And
                 in
                 truth
                 ,
                 the
                 Apostles
                 supposition
                 being
                 allowed
                 ,
                 that
                 these
                 
                   Philosophers
                   did
                   know
                   the
                   true
                   God
                   ,
                
                 and
                 his
                 
                   Eternal
                   Power
                   and
                   Godhead
                
                 ,
                 we
                 must
                 suppose
                 them
                 to
                 be
                 turned
                 stark
                 staring
                 Fools
                 ,
                 that
                 should
                 take
                 the
                 Images
                 either
                 of
                 men
                 or
                 beasts
                 to
                 be
                 Gods
                 :
                 but
                 it
                 is
                 very
                 agreeable
                 to
                 the
                 Philosophers
                 practice
                 and
                 opinions
                 to
                 give
                 
                   external
                   worship
                
                 to
                 these
                 Images
                 ,
                 when
                 they
                 in
                 the
                 mean
                 time
                 did
                 direct
                 that
                 external
                 worship
                 to
                 the
                 honour
                 of
                 the
                 
                   invisible
                   Deity
                
                 .
              
               
                 But
                 the
                 sense
                 of
                 this
                 and
                 the
                 former
                 place
                 will
                 be
                 made
                 more
                 evident
                 by
                 a
                 diligent
                 enquiry
                 into
                 the
                 State
                 of
                 the
                 Controversie
                 about
                 the
                 worship
                 of
                 Images
                 between
                 the
                 Christians
                 and
                 Heathens
                 .
                 
                 (
                 1.
                 )
                 Whether
                 it
                 was
                 that
                 the
                 Heathens
                 took
                 their
                 Images
                 for
                 proper
                 likenesses
                 of
                 the
                 Deity
                 ?
                 Or
                 ,
                 (
                 2.
                 )
                 That
                 they
                 worshipped
                 only
                 the
                 Images
                 of
                 
                   false
                   Gods
                   ,
                   or
                   that
                   they
                   took
                   their
                   Images
                   themselves
                   for
                   Gods
                   ?
                
                 And
                 if
                 the
                 Controversie
                 did
                 not
                 wholly
                 relate
                 to
                 these
                 things
                 ,
                 then
                 it
                 will
                 follow
                 ,
                 that
                 it
                 was
                 of
                 the
                 same
                 nature
                 with
                 that
                 between
                 us
                 and
                 the
                 Church
                 
                 of
                 Rome
                 .
                 I
                 shall
                 therefore
                 shew
                 ,
              
               
                 1.
                 
                 That
                 the
                 
                   Wiser
                   Heathens
                
                 concerning
                 whom
                 the
                 dispute
                 is
                 ,
                 
                   did
                   not
                   suppose
                   their
                   Images
                   to
                   be
                   proper
                   likenesses
                   of
                   their
                   Gods.
                
                 Which
                 I
                 prove
                 ,
                 1.
                 
                 From
                 the
                 nature
                 and
                 kinds
                 of
                 their
                 Images
                 .
                 2.
                 
                 From
                 the
                 notions
                 they
                 had
                 of
                 their
                 Gods.
                 
              
               
                 1.
                 
                 From
                 the
                 nature
                 and
                 kinds
                 of
                 their
                 Images
                 .
                 There
                 are
                 three
                 sorts
                 of
                 Images
                 which
                 were
                 worshipped
                 among
                 the
                 Heathens
                 ,
                 1.
                 
                 Such
                 as
                 had
                 no
                 
                   artificial
                   shape
                
                 or
                 figure
                 .
                 2.
                 
                 Such
                 as
                 had
                 an
                 
                   artificial
                   shape
                
                 ,
                 but
                 it
                 was
                 
                   of
                   no
                   real
                   being
                
                 .
                 3.
                 
                 Such
                 as
                 had
                 the
                 shape
                 either
                 of
                 men
                 or
                 beasts
                 .
                 Of
                 the
                 two
                 first
                 ,
                 and
                 those
                 of
                 Beasts
                 ,
                 I
                 suppose
                 ,
                 no
                 man
                 
                   professing
                   himself
                   to
                   be
                   wise
                
                 ,
                 will
                 shew
                 himself
                 such
                 a
                 Fool
                 to
                 say
                 ,
                 that
                 the
                 
                   Heathens
                   thought
                   their
                   Gods
                   to
                   be
                   like
                   them
                   .
                
                 My
                 business
                 therefore
                 as
                 to
                 them
                 ,
                 is
                 to
                 shew
                 that
                 there
                 were
                 such
                 among
                 them
                 to
                 which
                 they
                 did
                 give
                 
                   divine
                   worship
                
                 .
              
               
                 1.
                 
                 For
                 Images
                 without
                 any
                 
                   artificial
                   shape
                   ,
                   or
                   figure
                
                 .
                 By
                 Images
                 here
                 I
                 mean
                 some
                 
                   external
                   visible
                   things
                   which
                   are
                   designed
                   to
                   represent
                   some
                   other
                   thing
                   to
                   our
                   minds
                   .
                
                 So
                 Tully
                 calls
                 characters
                 ,
                 
                   verborum
                   Imagines
                
                 ,
                 and
                 the
                 countenance
                 ,
                 
                   Imaginem
                   animi
                
                 ;
                 in
                 which
                 no
                 exact
                 resemblance
                 can
                 be
                 understood
                 ,
                 but
                 some
                 thing
                 
                 which
                 is
                 intended
                 to
                 represent
                 another
                 thing
                 to
                 us
                 ,
                 which
                 doth
                 not
                 depend
                 on
                 the
                 nature
                 of
                 things
                 ,
                 but
                 the
                 arbitrary
                 institution
                 of
                 men
                 ;
                 as
                 may
                 be
                 seen
                 by
                 the
                 notes
                 and
                 characters
                 of
                 Tyro
                 and
                 Seneca
                 ;
                 of
                 which
                 no
                 account
                 can
                 be
                 given
                 ,
                 why
                 they
                 represent
                 one
                 thing
                 rather
                 than
                 another
                 ,
                 but
                 only
                 the
                 Will
                 of
                 the
                 Maker
                 of
                 them
                 .
                 Thus
                 if
                 men
                 agreed
                 that
                 a
                 Spear
                 ,
                 a
                 Cymiter
                 ,
                 a
                 Trunk
                 ,
                 a
                 Mountain
                 ,
                 a
                 
                   rude
                   Stone
                
                 ,
                 or
                 a
                 Pyramid
                 should
                 be
                 set
                 up
                 to
                 represent
                 the
                 Deity
                 to
                 them
                 which
                 they
                 worshipped
                 ,
                 every
                 one
                 of
                 these
                 did
                 thereby
                 become
                 the
                 Image
                 of
                 that
                 
                   Deity
                   .
                   Herodotus
                   ,
                   Solinus
                   ,
                   Clemens
                   Alexandrinus
                   ,
                   Arnobius
                   ,
                
                 and
                 
                   Ammianus
                   Marcellinus
                
                 ,
                 
                 all
                 agree
                 that
                 the
                 antient
                 Scythians
                 had
                 no
                 other
                 
                   Image
                   of
                   a
                   Deity
                   among
                   them
                   ,
                   but
                   only
                   a
                   Scythian
                   Sword
                   ,
                
                 which
                 Herodotus
                 calls
                 the
                 Image
                 of
                 Mars
                 ,
                 and
                 he
                 saith
                 ,
                 
                   they
                   sprinkled
                   the
                   blood
                   of
                   the
                   Sacrifice
                   upon
                   it
                   .
                   Clemens
                   Alexandrinus
                
                 and
                 Arnobius
                 tell
                 us
                 from
                 Varro
                 ,
                 that
                 the
                 antient
                 Romans
                 worshipped
                 a
                 Spear
                 for
                 Mars
                 ,
                 which
                 is
                 also
                 affirmed
                 by
                 Iustin
                 ;
                 
                 and
                 the
                 Thespians
                 a
                 Bough
                 for
                 Cinxia
                 or
                 Iuno
                 ;
                 the
                 Icarians
                 an
                 
                   unhewn
                   piece
                   of
                   Wood
                
                 for
                 Diana
                 ;
                 the
                 Samii
                 a
                 frame
                 of
                 Wood
                 for
                 Iuno
                 ;
                 the
                 Pessinuntii
                 a
                 Flint
                 for
                 the
                 Mother
                 of
                 the
                 Gods
                 ;
                 which
                 was
                 carried
                 by
                 the
                 Roman
                 
                 Ambassadours
                 from
                 Phrygia
                 to
                 Rome
                 ,
                 saith
                 Livy
                 ;
                 called
                 
                   Religiosa
                   silex
                
                 by
                 Claudian
                 .
                 
                 The
                 Arabians
                 ,
                 an
                 
                   unpolished
                   stone
                
                 ;
                 which
                 was
                 square
                 ,
                 saith
                 
                   Maximus
                   Tyrius
                
                 ,
                 
                 
                   of
                   a
                   black
                   colour
                
                 ,
                 saith
                 Suidas
                 ,
                 
                 
                   without
                   any
                   shape
                   or
                   figure
                   upon
                   it
                   ,
                   four
                   foot
                   high
                   and
                   two
                   broad
                   ,
                   to
                   which
                   they
                   sacrifice
                   ,
                   and
                   sprinkle
                   the
                   blood
                   upon
                   it
                   .
                   Euthymius
                
                 charges
                 the
                 Mahumetans
                 with
                 Idolatry
                 for
                 
                   kissing
                   the
                   stone
                   Bracthan
                
                 ;
                 
                 concerning
                 which
                 ,
                 they
                 have
                 several
                 fabulous
                 traditions
                 ,
                 of
                 its
                 being
                 one
                 of
                 the
                 stones
                 of
                 Paradise
                 ,
                 and
                 coming
                 down
                 from
                 thence
                 with
                 Adam
                 ,
                 &c.
                 which
                 is
                 placed
                 in
                 one
                 of
                 the
                 corners
                 of
                 the
                 Caaba
                 ,
                 or
                 Temple
                 at
                 Mecca
                 ,
                 above
                 two
                 cubits
                 above
                 ground
                 ,
                 and
                 was
                 stolen
                 from
                 thence
                 by
                 the
                 Karmatiani
                 ,
                 hoping
                 to
                 draw
                 away
                 the
                 Pilgrims
                 ;
                 but
                 finding
                 it
                 would
                 not
                 do
                 ,
                 they
                 restored
                 it
                 to
                 the
                 inhabitants
                 of
                 Mecca
                 twenty
                 years
                 after
                 ,
                 who
                 knew
                 it
                 to
                 be
                 the
                 genuine
                 stone
                 ,
                 as
                 they
                 said
                 ,
                 by
                 its
                 
                   swimming
                   above
                   water
                
                 ;
                 which
                 our
                 learned
                 Dr.
                 Pocock
                 conjectures
                 to
                 have
                 been
                 one
                 of
                 the
                 Idols
                 of
                 the
                 old
                 Arabs
                 ,
                 
                 as
                 the
                 Temple
                 at
                 Mecca
                 was
                 one
                 of
                 their
                 Idol-Temples
                 ;
                 but
                 the
                 Mahumetans
                 say
                 they
                 worship
                 it
                 out
                 of
                 a
                 respect
                 to
                 Abraham
                 ;
                 as
                 they
                 do
                 another
                 stone
                 ,
                 wherein
                 they
                 say
                 are
                 the
                 footsteps
                 of
                 Abraham
                 to
                 be
                 seen
                 ,
                 at
                 which
                 they
                 say
                 their
                 prayers
                 ;
                 as
                 others
                 
                 do
                 at
                 Loretto
                 ,
                 before
                 a
                 Madonna
                 of
                 the
                 same
                 complexion
                 with
                 the
                 
                   stone
                   Bracthan
                
                 ;
                 of
                 which
                 colour
                 I
                 suppose
                 the
                 same
                 reason
                 may
                 be
                 given
                 which
                 the
                 Mahumetans
                 do
                 of
                 the
                 
                   stone
                   Bracthan
                
                 ,
                 viz.
                 
                   that
                   it
                   came
                   purely
                   white
                   out
                   of
                   heaven
                   ,
                   but
                   was
                   turned
                   black
                   by
                   the
                   sins
                   of
                   the
                   people
                   .
                
                 Such
                 another
                 Idol
                 was
                 Manah
                 or
                 Meneth
                 ,
                 which
                 was
                 of
                 old
                 worshipped
                 between
                 Mecca
                 and
                 Medina
                 ;
                 which
                 the
                 Arabick
                 Writers
                 call
                 a
                 rock
                 or
                 a
                 stone
                 ;
                 
                 and
                 was
                 probably
                 as
                 the
                 same
                 Author
                 conjectures
                 ,
                 the
                 Meni
                 mentioned
                 Isa.
                 65.11
                 .
                 and
                 Saad
                 ,
                 which
                 he
                 describes
                 to
                 be
                 an
                 
                   oblong
                   stone
                   lying
                   on
                   the
                   shore
                   .
                
                 
                 The
                 
                   Paphians
                   ,
                   Max.
                   Tyrius
                
                 saith
                 ,
                 
                 
                   worshipped
                   Venus
                   under
                   the
                   representation
                   of
                   a
                   white
                   Pyramid
                   :
                
                 and
                 the
                 Lacedaemonians
                 saith
                 Pausanias
                 ,
                 
                 erected
                 after
                 the
                 
                   ancient
                   custome
                   ,
                   seven
                   pillars
                   to
                   the
                   seven
                   planets
                
                 ;
                 and
                 the
                 same
                 Author
                 affirms
                 it
                 to
                 have
                 been
                 the
                 
                   ancient
                   custome
                   of
                   all
                   the
                   Greeks
                   to
                   set
                   up
                   unpolished
                   stones
                   instead
                   of
                   Images
                   ,
                   to
                   the
                   honour
                   of
                   the
                   Gods
                
                 ;
                 which
                 Testimony
                 is
                 very
                 considerable
                 ,
                 not
                 only
                 because
                 it
                 makes
                 it
                 the
                 
                   most
                   ancient
                
                 ,
                 but
                 an
                 
                   Universal
                   Custome
                
                 among
                 the
                 Greeks
                 ;
                 and
                 near
                 the
                 Statue
                 of
                 Mercury
                 ,
                 he
                 saith
                 ,
                 
                   there
                   were
                   thirty
                   square
                   stones
                   ,
                   which
                   the
                   Pharii
                   worshipped
                   ,
                   and
                   gave
                   to
                   every
                   one
                   the
                   name
                   of
                   a
                   God.
                   Pausanias
                
                 
                 mentions
                 many
                 other
                 such
                 Images
                 remaining
                 in
                 Greece
                 after
                 the
                 
                   ancient
                   Mode
                
                 ,
                 
                 as
                 of
                 Hercules
                 in
                 Boeotia
                 ,
                 
                 of
                 Cupid
                 among
                 the
                 Thespienses
                 ,
                 
                 of
                 the
                 Graces
                 among
                 the
                 Orchomenii
                 ,
                 where
                 he
                 saith
                 ,
                 
                 
                   the
                   people
                   worship
                   the
                   stones
                   which
                   they
                   believed
                   to
                   have
                   dropt
                   down
                   from
                   heaven
                   .
                   They
                   were
                   wont
                   ,
                
                 saith
                 Hesychius
                 ,
                 
                 
                   to
                   have
                   Altars
                   before
                   the
                   Doors
                   in
                   the
                   fashion
                   of
                   a
                   pillar
                   ,
                   which
                   was
                   called
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   some
                   ,
                
                 saith
                 Harpocration
                 ,
                 
                 
                   make
                   these
                   proper
                   to
                   Apollo
                   ,
                   others
                   to
                   Bacchus
                   ,
                
                 others
                 
                   to
                   both
                
                 ;
                 these
                 were
                 common
                 at
                 Athens
                 ,
                 as
                 appears
                 by
                 the
                 Testimonies
                 of
                 
                   Cratinus
                   ,
                   Menander
                
                 and
                 Sophocles
                 quoted
                 by
                 Harpocration
                 ;
                 and
                 Sophocles
                 ,
                 he
                 saith
                 ,
                 applyed
                 that
                 Athenian
                 custome
                 to
                 Troy
                 ,
                 in
                 his
                 
                   Laocoon
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   &c.
                
                 whom
                 Suidas
                 follows
                 .
                 
                 
                   Stephanus
                   Byzant
                
                 .
                 saith
                 ,
                 
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 were
                 
                   Obelisks
                   erected
                   to
                   the
                   honour
                   of
                   the
                   Gods
                
                 ;
                 for
                 which
                 he
                 quotes
                 Eupolis
                 .
                 It
                 seems
                 both
                 Pyramids
                 and
                 Altars
                 were
                 called
                 by
                 this
                 name
                 among
                 them
                 ,
                 being
                 both
                 designed
                 for
                 the
                 worship
                 of
                 their
                 Gods
                 :
                 and
                 it
                 is
                 not
                 improbable
                 those
                 rude
                 Pyramids
                 in
                 Yorkshire
                 ,
                 mentioned
                 by
                 Cambden
                 ,
                 
                 called
                 the
                 
                   Devils
                   bolts
                
                 ,
                 and
                 many
                 such
                 in
                 Denmark
                 ,
                 by
                 
                   Olaus
                   Wormius
                
                 ,
                 
                 might
                 be
                 first
                 erected
                 for
                 the
                 same
                 purpose
                 ,
                 this
                 custome
                 having
                 been
                 so
                 general
                 .
                 
                   Peter
                   della
                   Valle
                
                 ,
                 
                 in
                 his
                 late
                 Travels
                 in
                 the
                 Indies
                 ,
                 saith
                 ,
                 that
                 at
                 Ahmedabad
                 ,
                 there
                 was
                 a
                 famous
                 Temple
                 of
                 Mahadeù
                 ,
                 wherein
                 there
                 was
                 no
                 other
                 Image
                 but
                 a
                 
                   little
                   column
                   of
                   Stone
                   ,
                   after
                   a
                   Pyramidal
                   form
                   ,
                
                 
                 
                   but
                   ending
                   at
                   the
                   top
                   in
                   a
                   round
                   figure
                
                 ;
                 which
                 Mahadeù
                 ,
                 he
                 saith
                 ,
                 in
                 their
                 language
                 signifies
                 
                   the
                   great
                   God
                
                 ,
                 and
                 
                   after
                   this
                   fashion
                
                 ,
                 he
                 saith
                 ,
                 
                   it
                   is
                   the
                   custom
                   of
                   the
                
                 Brachmans
                 
                   to
                   represent
                
                 Mahadeù
                 ;
                 
                 the
                 like
                 he
                 observes
                 at
                 Manèl
                 .
                 
                 Although
                 that
                 Author
                 takes
                 the
                 liberty
                 to
                 call
                 this
                 an
                 Idol
                 ,
                 I
                 do
                 not
                 see
                 with
                 what
                 conscience
                 
                   T.
                   G.
                
                 could
                 do
                 it
                 ;
                 
                 for
                 an
                 Idol
                 according
                 to
                 him
                 doth
                 signifie
                 either
                 
                   a
                   representation
                   of
                   some
                   imaginary
                   being
                   ,
                   or
                   in
                   the
                   utmost
                   sense
                   ,
                   something
                   which
                   is
                   falsely
                   esteemed
                   and
                   worshipped
                   as
                   God
                
                 ;
                 but
                 this
                 Pyramid
                 to
                 represent
                 Mahadeù
                 or
                 
                   the
                   great
                   God
                
                 ,
                 was
                 neither
                 
                   a
                   representation
                   of
                   an
                   imaginary
                   Being
                   ,
                   nor
                   was
                   it self
                   taken
                   for
                   God
                   ,
                
                 and
                 therefore
                 was
                 no
                 Idol
                 ,
                 nor
                 the
                 worship
                 given
                 to
                 God
                 by
                 it
                 Idolatry
                 :
                 and
                 upon
                 his
                 principles
                 ,
                 the
                 worship
                 of
                 the
                 Gioghi
                 is
                 very
                 justifiable
                 by
                 the
                 Law
                 of
                 God
                 ,
                 
                 for
                 this
                 is
                 not
                 a
                 representation
                 by
                 which
                 men
                 are
                 in
                 danger
                 of
                 being
                 Anthropomorphites
                 ;
                 but
                 only
                 hath
                 some
                 analogical
                 and
                 
                   metaphorical
                   signification
                
                 ;
                 and
                 therefore
                 it
                 is
                 no
                 disparagement
                 to
                 the
                 Deity
                 to
                 be
                 thus
                 represented
                 .
                 Thus
                 it
                 falls
                 
                 out
                 ,
                 as
                 I
                 foresaw
                 ,
                 that
                 
                   T.
                   G.
                
                 could
                 not
                 justifie
                 the
                 practice
                 of
                 their
                 own
                 Church
                 ,
                 but
                 he
                 must
                 unavoidably
                 justifie
                 that
                 which
                 is
                 condemned
                 by
                 it
                 ,
                 viz.
                 the
                 
                   Heathen
                   Idolatry
                
                 .
                 But
                 to
                 proceed
                 ,
                 Herodian
                 describing
                 the
                 Worship
                 of
                 Alagabalus
                 at
                 Emesa
                 in
                 Phoenicia
                 ,
                 
                 saith
                 ,
                 
                   that
                   he
                   had
                   no
                   kind
                   of
                   Image
                   after
                   the
                   Greek
                   ,
                   or
                   Roman
                   fashion
                   made
                   by
                   mens
                   hands
                   ;
                   but
                   a
                   great
                   stone
                   round
                   at
                   the
                   bottom
                   ,
                   lessening
                   by
                   degrees
                   ,
                   after
                   the
                   fashion
                   of
                   a
                   Cone
                   ;
                   and
                   of
                   a
                   black
                   Colour
                   ,
                
                 (
                 like
                 the
                 stone
                 Bracthan
                 ,
                 )
                 
                   which
                   they
                   say
                   ,
                   was
                   not
                   made
                   by
                   mens
                   hands
                   ,
                   but
                   fell
                   down
                   from
                   heaven
                   .
                
                 It
                 is
                 great
                 pity
                 Gretser
                 had
                 not
                 put
                 it
                 into
                 his
                 Book
                 ,
                 
                   de
                   Imaginibus
                   non
                   manufactis
                
                 ;
                 together
                 with
                 that
                 of
                 the
                 Pessinuntii
                 in
                 Herodian
                 ;
                 
                 and
                 of
                 Diana
                 of
                 Ephesus
                 ;
                 and
                 of
                 the
                 Graces
                 among
                 the
                 Orchomenii
                 ;
                 which
                 were
                 all
                 believed
                 
                   to
                   have
                   come
                   from
                   heaven
                
                 ,
                 as
                 well
                 as
                 those
                 mentioned
                 by
                 Gretser
                 ;
                 and
                 the
                 evidence
                 is
                 much
                 alike
                 for
                 them
                 all
                 ;
                 and
                 for
                 the
                 miracles
                 wrought
                 by
                 them
                 ,
                 
                   Peter
                   della
                   Valle
                
                 saith
                 ,
                 
                   that
                   the
                   Image
                   of
                   Mahadeù
                   was
                   in
                   great
                   reputation
                   among
                   the
                   Indians
                   for
                   working
                   miracles
                
                 ;
                 and
                 in
                 another
                 place
                 he
                 saith
                 ,
                 
                 
                   there
                   were
                   persons
                   who
                   believed
                   themselves
                   cured
                   of
                   sore
                   eyes
                   by
                   the
                   Idols
                   ,
                   and
                   made
                   their
                   presents
                   of
                   silver
                   and
                   golden
                   eyes
                   ,
                
                 
                 
                   and
                   some
                   Iewels
                
                 (
                 as
                 
                 they
                 do
                 in
                 other
                 places
                 on
                 occasion
                 of
                 the
                 like
                 miracles
                 )
                 And
                 notwithstanding
                 what
                 
                   Della
                   Valle
                
                 intimates
                 of
                 the
                 
                   honesty
                   of
                   Roman
                   Priests
                   in
                   comparison
                   of
                   the
                   Gioghi
                   ,
                
                 in
                 this
                 matter
                 of
                 miracles
                 ,
                 a
                 man
                 might
                 venture
                 a
                 great
                 deal
                 on
                 their
                 heads
                 ,
                 that
                 they
                 come
                 behind
                 none
                 of
                 them
                 in
                 any
                 thing
                 that
                 tends
                 to
                 deceive
                 the
                 people
                 .
                 And
                 I
                 do
                 not
                 at
                 all
                 wonder
                 ,
                 that
                 this
                 Gentleman
                 seeing
                 their
                 solemn
                 processions
                 in
                 mighty
                 numbers
                 ,
                 in
                 pilgrimage
                 to
                 certain
                 places
                 of
                 devotion
                 ,
                 should
                 so
                 naturally
                 think
                 of
                 the
                 
                   carrying
                   of
                   the
                   Images
                   of
                   Saints
                   by
                   a
                   Fraternity
                   in
                   procession
                   to
                
                 Loretto
                 or
                 Rome
                 
                   in
                   the
                   Holy
                   year
                
                 ;
                 
                 any
                 more
                 than
                 that
                 seeing
                 the
                 tricks
                 of
                 Hamant
                 or
                 the
                 
                   holy
                   Apes
                
                 in
                 the
                 Indies
                 ,
                 should
                 bring
                 to
                 his
                 mind
                 those
                 he
                 had
                 seen
                 plaid
                 by
                 some
                 creatures
                 much
                 of
                 the
                 same
                 kind
                 in
                 Europe
                 .
                 But
                 leaving
                 the
                 consideration
                 of
                 
                   Gretsers
                   divine
                   Images
                
                 to
                 another
                 place
                 ,
                 I
                 return
                 to
                 the
                 stone
                 of
                 Alagabalus
                 ,
                 whereof
                 there
                 were
                 more
                 than
                 one
                 according
                 to
                 Lampridius
                 ,
                 
                 who
                 saith
                 ,
                 
                   Lapides
                   qui
                   Divi
                   dicuntur
                   ex
                   proprio
                   Templo
                   ,
                   &c.
                
                 he
                 took
                 out
                 of
                 the
                 
                   Temple
                   of
                
                 Alagabalus
                 
                   the
                   stones
                   which
                   were
                   called
                   Gods
                   :
                
                 where
                 the
                 great
                 Criticks
                 are
                 strangely
                 confounded
                 by
                 joyning
                 this
                 clause
                 with
                 that
                 which
                 follows
                 of
                 the
                 Image
                 of
                 Diana
                 from
                 Laodicea
                 ,
                 and
                 are
                 
                 very
                 hard
                 put
                 to
                 it
                 ,
                 to
                 tell
                 what
                 Image
                 ,
                 and
                 what
                 Laodicea
                 this
                 was
                 ;
                 
                 a
                 late
                 Author
                 supposes
                 them
                 to
                 be
                 the
                 same
                 with
                 those
                 stones
                 mentioned
                 in
                 Pausanias
                 ,
                 and
                 that
                 it
                 was
                 Laodicea
                 of
                 Achaia
                 which
                 he
                 meant
                 ;
                 but
                 Tristan
                 hath
                 shewn
                 the
                 true
                 sense
                 by
                 dividing
                 the
                 clauses
                 ;
                 
                 for
                 the
                 stones
                 mentioned
                 before
                 ,
                 had
                 no
                 relation
                 to
                 Laodicea
                 ,
                 but
                 to
                 the
                 proper
                 Temple
                 of
                 the
                 Deity
                 from
                 whom
                 Heliogabalus
                 took
                 his
                 name
                 .
                 Salmasius
                 instead
                 of
                 the
                 
                   lapides
                   qui
                   Divi
                   dicuntur
                
                 ,
                 
                 would
                 have
                 it
                 read
                 
                   lapides
                   qui
                   vivi
                   dicuntur
                
                 ,
                 alluding
                 to
                 the
                 Boetulia
                 ,
                 which
                 
                   Philo
                   Byblius
                
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   animated
                   stones
                
                 ,
                 of
                 which
                 he
                 speaks
                 in
                 his
                 translation
                 of
                 Sanchoniathons
                 account
                 of
                 the
                 
                   Phoenician
                   Idolatry
                
                 :
                 and
                 the
                 place
                 agrees
                 well
                 enough
                 with
                 it
                 ;
                 and
                 they
                 did
                 suppose
                 a
                 more
                 than
                 
                   ordinary
                   presence
                
                 of
                 God
                 in
                 those
                 stones
                 ,
                 
                 for
                 which
                 reason
                 they
                 attributed
                 Life
                 to
                 them
                 ;
                 and
                 the
                 Arabians
                 called
                 them
                 the
                 
                   Daughters
                   of
                   God
                
                 ,
                 being
                 as
                 it
                 were
                 inspired
                 with
                 life
                 by
                 him
                 ,
                 and
                 believed
                 that
                 they
                 could
                 intercede
                 with
                 God
                 for
                 them
                 ;
                 and
                 therefore
                 they
                 gave
                 them
                 
                   Divine
                   Honour
                
                 ;
                 of
                 which
                 sort
                 ,
                 
                   Allat
                   ,
                   Alozza
                
                 ,
                 and
                 Manah
                 ,
                 are
                 mentioned
                 in
                 the
                 Alcoran
                 ;
                 although
                 some
                 think
                 Alozza
                 to
                 have
                 been
                 the
                 Trunk
                 of
                 a
                 Tree
                 ,
                 which
                 was
                 worshipped
                 among
                 the
                 
                 Arabians
                 .
                 
                 
                   Bern.
                   de
                   Breitenbach
                
                 saith
                 ,
                 
                   that
                   they
                   had
                   two
                   stones
                   ,
                   one
                   black
                   which
                   they
                   called
                
                 Camos
                 ,
                 
                   and
                   the
                   other
                   white
                   which
                   they
                   called
                
                 Mercury
                 ;
                 
                   which
                   two
                   they
                   went
                   twice
                   a
                   year
                   to
                   worship
                   ;
                   and
                   the
                   proper
                   rites
                   of
                   their
                   worship
                   ,
                   were
                   for
                   the
                   first
                   ,
                   the
                   casting
                   of
                   stones
                   behind
                   them
                   ,
                   and
                   for
                   the
                   other
                   ,
                   burning
                   incense
                   ,
                   naked
                   and
                   shaven
                   ;
                   and
                   not
                   only
                   the
                
                 Arabs
                 ,
                 
                   but
                   the
                
                 Ammonites
                 and
                 Moabites
                 
                   joyned
                   in
                   this
                   worship
                   .
                   Afterwards
                   Mahomet
                   finding
                   this
                   worship
                   among
                   them
                   ,
                   which
                   was
                   before
                   designed
                   to
                   the
                   Honour
                   of
                
                 Saturn
                 and
                 Mars
                 ,
                 
                   continues
                   the
                   customes
                   but
                   turns
                   the
                   worship
                   another
                   way
                   ,
                   and
                   placed
                   one
                   of
                   the
                   stones
                   in
                   the
                   Corner
                   of
                   the
                   Temple
                   ,
                   and
                   the
                   other
                   he
                   pitched
                   in
                   the
                   ground
                   in
                   the
                   middle
                   ,
                   and
                   required
                   of
                   all
                   persons
                   that
                   came
                   to
                
                 Mecca
                 
                   to
                   kiss
                   these
                   stones
                   ,
                   with
                   their
                   heads
                   shaven
                   and
                   their
                   backs
                   naked
                   ,
                   casting
                   stones
                   backward
                   .
                   Petrus
                   Alphonsus
                
                 translated
                 out
                 of
                 Arabick
                 a
                 Conference
                 between
                 a
                 Christian
                 and
                 a
                 Saracen
                 ;
                 which
                 is
                 extant
                 in
                 
                   Vincentius
                   Bellovacensis
                
                 ,
                 
                 wherein
                 we
                 have
                 the
                 same
                 account
                 of
                 the
                 worship
                 of
                 the
                 
                   two
                   stones
                
                 ;
                 but
                 ,
                 he
                 saith
                 ,
                 
                   the
                   custome
                   came
                   first
                   from
                   the
                   Nations
                   of
                   the
                   Indies
                   which
                   were
                   called
                
                 Xechiam
                 ,
                 and
                 Albarachuma
                 ,
                 i.e.
                 saith
                 Scaliger
                 ,
                 
                 
                   Brachmani
                   ,
                   who
                   were
                   wont
                   to
                   worship
                   their
                   
                   Gods
                   after
                   that
                   manner
                   ,
                   by
                   kissing
                   the
                   corners
                   of
                   stones
                   ,
                   and
                   casting
                   them
                   behind
                   them
                   .
                   Maimonides
                
                 saith
                 ,
                 
                 that
                 Markolis
                 
                   was
                   worshipped
                   by
                   the
                   casting
                   of
                   stones
                   ,
                   and
                
                 Cemosh
                 
                   by
                   shaving
                   the
                   head
                
                 ,
                 &c.
                 
                 By
                 Markolis
                 many
                 understand
                 Mercury
                 ,
                 but
                 
                   Elias
                   Levita
                
                 saith
                 ,
                 
                 
                   he
                   could
                   find
                   no
                   such
                   worship
                   of
                   him
                   among
                   the
                   Romans
                   ,
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   was
                   the
                   name
                   of
                   an
                   Idol
                   whose
                   peculiar
                   worship
                   that
                   was
                   ,
                   and
                   was
                   believed
                   to
                   be
                   an
                   intercessour
                   between
                   them
                   ,
                   and
                   the
                   Planet
                
                 Mercury
                 
                   from
                   whom
                   the
                   name
                   was
                   derived
                   .
                   Buxtorf
                
                 gives
                 this
                 account
                 of
                 the
                 figure
                 of
                 Markolis
                 ,
                 
                 that
                 it
                 was
                 after
                 this
                 fashion
                 ;
                 viz.
                 
                   two
                   huge
                   stones
                   standing
                   one
                   against
                   another
                   ;
                   and
                   a
                   third
                   lying
                   cross
                   over
                   them
                   ,
                   covering
                   the
                   other
                   two
                   with
                   one
                   half
                   of
                   his
                   bigness
                   ;
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   the
                   Rabbins
                   called
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   domum
                   Kolis
                   ;
                   thence
                   ,
                
                 he
                 saith
                 ,
                 
                   that
                   the
                   Rabbins
                   in
                
                 Avoda
                 Zara
                 
                   say
                   ,
                   that
                   three
                   stones
                   being
                   placed
                   after
                   that
                   manner
                   are
                   forbidden
                   ,
                   because
                   that
                   was
                   the
                   figure
                   of
                   the
                   Idol
                
                 Markolis
                 .
                 (
                 What
                 if
                 our
                 Stonehenge
                 were
                 some
                 such
                 thing
                 ?
                 for
                 the
                 stones
                 lye
                 transversely
                 upon
                 each
                 other
                 after
                 this
                 figure
                 ,
                 which
                 neither
                 belonged
                 to
                 a
                 
                   Roman
                   Temple
                
                 ,
                 nor
                 the
                 
                   Danish
                   Monuments
                
                 ?
                 )
                 Towards
                 these
                 stones
                 they
                 were
                 wont
                 to
                 
                   cast
                   stones
                
                 ,
                 which
                 was
                 the
                 proper
                 
                 rite
                 of
                 worship
                 belonging
                 to
                 Markolis
                 ;
                 and
                 is
                 still
                 performed
                 by
                 the
                 Pilgrims
                 to
                 Mecca
                 ,
                 but
                 directing
                 their
                 intention
                 another
                 way
                 .
                 This
                 is
                 done
                 ,
                 saith
                 Scaliger
                 on
                 the
                 Mount
                 Arraphoth
                 without
                 Mecca
                 ;
                 
                 they
                 cast
                 them
                 into
                 the
                 Valley
                 of
                 Mena
                 ,
                 or
                 Akabah
                 ,
                 saith
                 Dr.
                 Pocock
                 from
                 the
                 
                   Arabick
                   Writers
                
                 ;
                 
                 but
                 they
                 pretend
                 to
                 do
                 it
                 upon
                 quite
                 other
                 grounds
                 than
                 the
                 ancient
                 Idolaters
                 did
                 ;
                 viz.
                 in
                 imitation
                 of
                 Abraham
                 ,
                 who
                 they
                 say
                 ,
                 
                   in
                   that
                   place
                   sent
                   the
                   Devil
                   packing
                   with
                   a
                   stone
                   in
                   his
                   forehead
                   when
                   he
                   came
                   to
                   interrupt
                   him
                   in
                   the
                   sacrificing
                   of
                   his
                   Jon
                
                 ;
                 others
                 say
                 ,
                 they
                 do
                 it
                 out
                 of
                 opposition
                 to
                 Idolatry
                 ,
                 and
                 in
                 contempt
                 of
                 the
                 Idols
                 formerly
                 worshipped
                 there
                 .
                 But
                 the
                 Iews
                 say
                 ,
                 
                   that
                   he
                   that
                   useth
                   a
                   rite
                   proper
                   to
                   Idolatrous
                   worship
                   ,
                
                 
                 
                   though
                   by
                   way
                   of
                   contempt
                   ,
                   is
                   guilty
                
                 ;
                 and
                 they
                 instance
                 particularly
                 in
                 this
                 very
                 thing
                 ;
                 however
                 the
                 Mahumetans
                 ,
                 having
                 
                   looked
                   over
                
                 Aristotle
                 
                   's
                   threshold
                
                 ,
                 do
                 know
                 that
                 
                   acts
                   go
                   whither
                   they
                   are
                   intended
                   ,
                
                 and
                 for
                 their
                 parts
                 ,
                 
                   since
                   they
                   intend
                   to
                   knock
                   the
                   Devil
                   in
                   the
                   head
                   with
                   the
                   stones
                   they
                   cast
                   backward
                   ,
                
                 the
                 Devil
                 is
                 like
                 to
                 suffer
                 most
                 by
                 this
                 custome
                 ;
                 especially
                 ,
                 if
                 it
                 be
                 true
                 which
                 some
                 of
                 the
                 Arabick
                 Writers
                 say
                 ,
                 that
                 those
                 stones
                 do
                 
                   break
                   the
                   Devils
                   back
                
                 .
                 And
                 what
                 harm
                 can
                 there
                 be
                 in
                 kissing
                 and
                 
                 worshipping
                 the
                 
                   stone
                   Bracthan
                
                 ,
                 as
                 long
                 as
                 they
                 pretend
                 to
                 
                   honour
                   Abraham
                
                 by
                 doing
                 it
                 ?
                 For
                 this
                 is
                 their
                 pretence
                 for
                 it
                 in
                 Damascen
                 ;
                 
                 if
                 
                   relative
                   worship
                
                 be
                 lawful
                 ,
                 I
                 do
                 not
                 see
                 ,
                 why
                 the
                 Mahumetans
                 directing
                 their
                 intention
                 to
                 the
                 God
                 of
                 Abraham
                 ,
                 are
                 in
                 any
                 greater
                 fault
                 ,
                 than
                 those
                 who
                 worshipping
                 an
                 Image
                 ,
                 direct
                 their
                 worship
                 finally
                 to
                 God
                 ,
                 but
                 after
                 a
                 
                   relative
                   and
                   inferiour
                   manner
                
                 ,
                 suffer
                 it
                 to
                 fall
                 upon
                 the
                 Image
                 for
                 his
                 sake
                 .
                 But
                 Damascen
                 saith
                 something
                 farther
                 ,
                 viz.
                 
                   that
                   they
                   who
                   look
                   more
                   narrowly
                   into
                   this
                   stone
                
                 (
                 as
                 some
                 may
                 see
                 farther
                 into
                 a
                 stone
                 than
                 others
                 )
                 
                   do
                   find
                   the
                   Image
                   of
                
                 Venus
                 ,
                 
                 
                   which
                   they
                   called
                
                 Chabar
                 
                   in
                   it
                
                 ;
                 to
                 which
                 Dr.
                 Pocock
                 answers
                 from
                 the
                 
                   Arabick
                   Writers
                
                 ,
                 
                 that
                 this
                 is
                 both
                 a
                 mistake
                 of
                 
                   one
                   stone
                
                 for
                 another
                 ;
                 and
                 that
                 all
                 the
                 impression
                 in
                 that
                 stone
                 is
                 as
                 like
                 the
                 face
                 of
                 Venus
                 ,
                 as
                 a
                 
                   mans
                   heels
                
                 are
                 like
                 
                   his
                   head
                
                 ;
                 unless
                 ,
                 saith
                 he
                 ,
                 
                   the
                   Mahumetans
                   be
                   so
                   blind
                   with
                   superstition
                   ,
                   as
                   not
                   to
                   be
                   able
                   to
                   distinguish
                   the
                   head
                   and
                   feet
                   from
                   each
                   other
                
                 ;
                 for
                 so
                 Abulfeda
                 saith
                 ,
                 it
                 hath
                 only
                 the
                 impression
                 of
                 
                   Abrahams
                   feet
                
                 ;
                 but
                 granting
                 they
                 were
                 mistaken
                 ,
                 and
                 that
                 they
                 could
                 not
                 tell
                 Abrahams
                 footstep
                 from
                 an
                 ordinary
                 Pilgrims
                 ,
                 yet
                 methinks
                 they
                 should
                 know
                 some
                 difference
                 between
                 the
                 foot
                 of
                 a
                 man
                 ,
                 
                 and
                 the
                 face
                 of
                 Venus
                 .
                 And
                 what
                 reason
                 is
                 there
                 to
                 search
                 for
                 the
                 figure
                 of
                 a
                 face
                 upon
                 a
                 stone
                 ,
                 when
                 I
                 have
                 already
                 so
                 fully
                 proved
                 it
                 was
                 the
                 custome
                 to
                 worship
                 rude
                 and
                 
                   unpolished
                   stones
                
                 ;
                 especially
                 in
                 those
                 
                   Eastern
                   parts
                
                 ,
                 where
                 the
                 Boetulia
                 were
                 in
                 so
                 much
                 request
                 ,
                 
                 which
                 many
                 learned
                 men
                 do
                 suppose
                 to
                 have
                 come
                 at
                 first
                 from
                 the
                 stone
                 ,
                 which
                 Iacob
                 anointed
                 in
                 Bethel
                 ,
                 and
                 set
                 up
                 for
                 a
                 pillar
                 there
                 ,
                 to
                 which
                 the
                 Jews
                 say
                 ,
                 the
                 Canaanites
                 afterwards
                 gave
                 
                   divine
                   worship
                
                 ;
                 and
                 that
                 from
                 hence
                 came
                 the
                 custome
                 of
                 worshipping
                 such
                 stones
                 ,
                 and
                 the
                 name
                 of
                 them
                 .
                 Which
                 makes
                 the
                 conjecture
                 of
                 Bochartus
                 very
                 probable
                 ,
                 that
                 Sanchoniathon
                 had
                 written
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 the
                 interpreter
                 mistaking
                 but
                 one
                 letter
                 read
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 so
                 rendered
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   animated
                   stones
                
                 ,
                 which
                 was
                 no
                 more
                 than
                 
                   anointed
                   stones
                
                 :
                 which
                 custome
                 of
                 
                   anointing
                   stones
                
                 for
                 worship
                 ,
                 among
                 the
                 Heathens
                 ,
                 is
                 mentioned
                 by
                 
                   Clemens
                   Alexandrinus
                   ,
                   Minutius
                   ,
                   Apuleius
                
                 and
                 others
                 .
                 
                 S.
                 Augustin
                 hath
                 a
                 passage
                 very
                 observable
                 to
                 our
                 purpose
                 concerning
                 Iacob
                 ,
                 viz.
                 
                   that
                   he
                   did
                   not
                   anoint
                   the
                   stone
                   at
                
                 Bethel
                 
                   after
                   the
                   custome
                   of
                   Idolaters
                   ,
                   as
                   if
                   he
                   made
                   it
                   a
                   God
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   he
                   did
                   not
                   worship
                   the
                   stone
                   nor
                   sacrifice
                   to
                   it
                
                 ;
                 where
                 we
                 not
                 only
                 find
                 this
                 custome
                 of
                 Idolaters
                 ,
                 
                 but
                 the
                 meaning
                 of
                 that
                 phrase
                 in
                 the
                 Fathers
                 of
                 taking
                 
                   their
                   Images
                   for
                   Gods
                
                 ,
                 by
                 which
                 they
                 meant
                 no
                 more
                 than
                 what
                 S.
                 Augustin
                 here
                 explains
                 it
                 by
                 ,
                 
                   viz.
                   giving
                   divine
                   worship
                   to
                   them
                   .
                   Damascius
                
                 in
                 Photius
                 ,
                 
                 mentions
                 many
                 of
                 these
                 Boetulia
                 ,
                 that
                 were
                 seen
                 by
                 Asclepiades
                 on
                 
                   Mount
                   Libanus
                
                 near
                 Heliopolis
                 in
                 Syria
                 ;
                 of
                 which
                 ,
                 he
                 saith
                 ,
                 
                   some
                   were
                   consecrated
                   to
                
                 Saturn
                 ,
                 
                   others
                   to
                
                 Jupiter
                 ,
                 
                   others
                   to
                   the
                
                 Sun.
                 
              
               
                 
                   Maximus
                   Tyrius
                
                 shews
                 at
                 large
                 ,
                 
                 
                   that
                   similitude
                   to
                   the
                   Deity
                   was
                   not
                   regarded
                   in
                   the
                   things
                   they
                   gave
                   divine
                   worship
                   to
                   ,
                   and
                   looked
                   on
                   as
                   symbols
                   of
                   the
                   God
                   they
                   worshipped
                   ;
                   thus
                   they
                   gave
                   divine
                   honour
                   to
                   fountains
                   ,
                   trees
                   ,
                   tops
                   of
                   Mountains
                   ,
                   and
                   Mountains
                   themselves
                
                 ;
                 
                 as
                 the
                 inhabitants
                 of
                 West-Barbary
                 worshipped
                 
                   Mount
                   Atlas
                
                 ;
                 and
                 the
                 Cappadocians
                 the
                 
                   Mount
                   Argaeus
                
                 ,
                 and
                 others
                 
                   Mount
                   Casius
                
                 ;
                 and
                 so
                 Carmel
                 is
                 called
                 in
                 Suetonius
                 the
                 
                   God
                   Carmel
                
                 :
                 
                 and
                 that
                 Philosopher
                 makes
                 it
                 an
                 arbitrary
                 thing
                 ,
                 what
                 kind
                 of
                 representations
                 of
                 the
                 Deity
                 men
                 make
                 use
                 of
                 ,
                 as
                 long
                 as
                 they
                 are
                 designed
                 
                   to
                   put
                   them
                   in
                   mind
                   of
                   God
                   ,
                   and
                   are
                   worshipped
                   with
                   a
                   respect
                   to
                   him
                   .
                   The
                   ancient
                
                 Celtae
                 ,
                 he
                 saith
                 ,
                 
                   had
                   no
                   other
                   Image
                   of
                
                 Jupiter
                 
                   but
                   a
                   great
                   Oak
                
                 .
                 The
                 Lacedemoans
                 had
                 some
                 ancient
                 Images
                 of
                 the
                 Dioscuri
                 ,
                 which
                 they
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 ,
                 
                 saith
                 Plutarch
                 ,
                 
                 were
                 nothing
                 else
                 ,
                 
                   but
                   two
                   pieces
                   of
                   timber
                   lying
                   at
                   an
                   equal
                   distance
                   ,
                   with
                   two
                   others
                   laid
                   cross
                   over
                   them
                
                 ;
                 from
                 whom
                 Eustathius
                 repeats
                 it
                 .
                 
                 And
                 Tacitus
                 saith
                 ,
                 
                 
                   the
                   old
                   Germans
                   had
                   no
                   Images
                   of
                   their
                   Deities
                   of
                   any
                   humane
                   figure
                   ;
                   and
                   that
                   they
                   attributed
                   the
                   names
                   of
                   their
                   Gods
                   to
                   their
                   Groves
                   :
                
                 for
                 they
                 had
                 as
                 Claudian
                 expresses
                 it
                 
                   Robora
                   ,
                   numinis
                   Instar
                   .
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   it
                   is
                   evident
                   from
                
                 Tacitus
                 
                   himself
                   ,
                   that
                   they
                   had
                   other
                   Figures
                   and
                   Symbols
                   in
                   their
                   consecrated
                   Groves
                   ;
                   although
                   they
                   had
                   not
                   any
                   in
                   the
                   likeness
                   of
                   men
                   ,
                   because
                   they
                   thought
                   them
                   unsuitable
                   to
                   the
                   Celestial
                   Deities
                
                 ;
                 but
                 I
                 desire
                 to
                 be
                 informed
                 by
                 him
                 ,
                 1.
                 
                 How
                 other
                 figures
                 come
                 to
                 be
                 a
                 less
                 disparagement
                 to
                 the
                 Deity
                 ,
                 than
                 
                   humane
                   figures
                
                 ?
                 Did
                 they
                 indeed
                 think
                 it
                 less
                 dishonour
                 to
                 God
                 to
                 be
                 like
                 a
                 bruit
                 ,
                 or
                 a
                 plant
                 ,
                 or
                 a
                 cockboat
                 than
                 to
                 be
                 like
                 a
                 man
                 ?
                 Did
                 they
                 who
                 thought
                 the
                 Images
                 of
                 men
                 so
                 much
                 below
                 their
                 Gods
                 ,
                 take
                 the
                 others
                 to
                 be
                 more
                 agreeable
                 to
                 them
                 ?
                 2.
                 
                 How
                 doth
                 Tacitus
                 make
                 it
                 appear
                 ,
                 that
                 they
                 had
                 other
                 Symbols
                 and
                 
                   Figures
                   in
                   the
                   consecrated
                   Groves
                
                 ?
                 It
                 is
                 true
                 that
                 he
                 saith
                 ,
                 
                   part
                   of
                   the
                
                 Suevi
                 
                   did
                   sacrifice
                   to
                
                 Isis
                 ;
                 but
                 ,
                 he
                 saith
                 ,
                 
                   this
                   was
                   a
                   foreign
                   Religion
                   ,
                   and
                   he
                   knows
                   not
                   how
                   it
                   came
                   there
                   ,
                   but
                   he
                   is
                   sure
                   by
                   the
                   Figure
                   it
                   
                   was
                   foreign
                   ?
                
                 and
                 doth
                 this
                 prove
                 ,
                 that
                 the
                 Religion
                 of
                 the
                 Germans
                 did
                 allow
                 of
                 Images
                 ,
                 because
                 a
                 Religion
                 was
                 known
                 to
                 be
                 foreign
                 ,
                 by
                 its
                 Image
                 ?
                 But
                 this
                 is
                 the
                 very
                 quintessence
                 of
                 ingenuity
                 ,
                 when
                 he
                 hath
                 had
                 no
                 more
                 to
                 say
                 against
                 this
                 Testimony
                 ,
                 and
                 not
                 a
                 word
                 against
                 any
                 of
                 the
                 rest
                 ,
                 to
                 conclude
                 after
                 this
                 fashion
                 ,
                 
                   His
                   other
                   citations
                   I
                   took
                   upon
                   his
                   word
                   without
                   examining
                   them
                
                 (
                 which
                 I
                 hardly
                 take
                 upon
                 his
                 word
                 ,
                 finding
                 him
                 so
                 ready
                 to
                 cavil
                 upon
                 the
                 slightest
                 occasion
                 )
                 
                   and
                   the
                   Reader
                   may
                   guess
                   by
                   this
                   out
                   of
                
                 Tacitus
                 ,
                 
                   whether
                   it
                   be
                   not
                   likely
                   I
                   did
                   him
                   a
                   kindness
                   in
                   it
                
                 ;
                 which
                 I
                 am
                 content
                 to
                 leave
                 to
                 the
                 Readers
                 Ingenuity
                 .
              
               
                 We
                 are
                 certain
                 it
                 was
                 the
                 custome
                 both
                 of
                 the
                 Germans
                 and
                 Gauls
                 ,
                 
                 as
                 well
                 as
                 other
                 Nations
                 ,
                 to
                 worship
                 not
                 only
                 stones
                 and
                 fountains
                 ,
                 but
                 
                   Trees
                   .
                   Pliny
                
                 saith
                 in
                 general
                 ,
                 
                 
                   that
                   Trees
                   were
                   looked
                   on
                   as
                   Temples
                   of
                   the
                   Gods
                   ;
                   and
                   that
                   the
                   people
                   did
                   not
                   more
                   worship
                   the
                   Images
                   of
                   Gold
                   and
                   Ivory
                   ,
                   than
                   they
                   did
                   the
                   Groves
                
                 ;
                 and
                 the
                 same
                 Quintilian
                 saith
                 ,
                 
                 especially
                 of
                 
                   Aged
                   Oakes
                   .
                   Curtius
                
                 saith
                 ,
                 
                 
                   the
                   Indians
                   accounted
                   all
                   things
                   Gods
                   which
                   they
                   worshipped
                   ,
                   especially
                   Trees
                   .
                
                 The
                 Council
                 of
                 Carthage
                 mentions
                 the
                 remainders
                 of
                 Idolatry
                 in
                 
                 Groves
                 and
                 Trees
                 as
                 well
                 as
                 Images
                 .
                 
                 And
                 there
                 was
                 no
                 one
                 custome
                 of
                 Idolatry
                 which
                 the
                 
                   Northern
                   Nations
                
                 especially
                 ,
                 were
                 more
                 hardly
                 drawn
                 from
                 ,
                 after
                 they
                 had
                 received
                 Christianity
                 :
                 which
                 was
                 therefore
                 strictly
                 forbidden
                 in
                 the
                 Capitular
                 of
                 
                   Carolus
                   M.
                
                 and
                 the
                 
                   Priests
                   were
                   severely
                   punished
                   if
                   they
                   did
                   not
                   discover
                   those
                   who
                   did
                   aut
                   arbores
                   ,
                
                 
                 
                   aut
                   fontes
                   ,
                   aut
                   saxa
                   venerari
                   ,
                
                 which
                 are
                 the
                 words
                 there
                 used
                 .
                 In
                 the
                 
                   Lombard
                   Laws
                
                 ,
                 
                 there
                 is
                 a
                 constitution
                 of
                 Luitprandus
                 ,
                 against
                 those
                 that
                 did
                 worship
                 
                   ad
                   arborem
                   atque
                   ad
                   fontanas
                
                 ,
                 before
                 a
                 certain
                 tree
                 ,
                 and
                 at
                 Springs
                 .
                 Othlonus
                 in
                 the
                 Life
                 of
                 Boniface
                 ,
                 
                 not
                 only
                 mentions
                 this
                 custome
                 ,
                 but
                 that
                 Boniface
                 did
                 cut
                 down
                 a
                 
                   very
                   great
                   tree
                
                 ,
                 which
                 was
                 called
                 
                   Arbor
                   Iovis
                
                 in
                 a
                 placed
                 called
                 Gesmere
                 ;
                 which
                 is
                 in
                 the
                 lower
                 Hassia
                 saith
                 Serrarius
                 .
                 
                 Agathias
                 saith
                 ,
                 
                 that
                 the
                 Germans
                 worshipped
                 Trees
                 and
                 Rivers
                 ,
                 and
                 Hills
                 and
                 Groves
                 .
                 In
                 S.
                 Augustins
                 time
                 ,
                 
                 we
                 find
                 this
                 custome
                 continued
                 among
                 many
                 called
                 
                   Christians
                   ,
                   to
                   pay
                   their
                   vows
                   before
                   certain
                   trees
                   ,
                   and
                   to
                   say
                   their
                   prayers
                   at
                   Fountains
                
                 ;
                 for
                 which
                 he
                 charges
                 them
                 with
                 
                   Idolatry
                   ;
                   which
                   trees
                
                 ,
                 he
                 saith
                 ,
                 
                   if
                   they
                   fell
                   ,
                   they
                   would
                   not
                   take
                   a
                   stick
                   of
                   them
                   to
                   burn
                   ,
                   whereby
                   they
                   give
                   honour
                   to
                   a
                   dead
                   Tree
                   ,
                   and
                   contemn
                   the
                   precepts
                   of
                   
                   the
                   living
                   God.
                
                 The
                 twelfth
                 Council
                 of
                 Toledo
                 produces
                 the
                 
                   second
                   Commandment
                
                 ,
                 
                 and
                 the
                 other
                 severe
                 prohibitions
                 of
                 Idolatry
                 against
                 this
                 practice
                 .
                 The
                 second
                 Council
                 of
                 Arles
                 hath
                 a
                 Canon
                 against
                 the
                 Bishops
                 ,
                 
                 who
                 suffer
                 any
                 such
                 Trees
                 or
                 Stones
                 to
                 remain
                 in
                 their
                 Dioceses
                 :
                 the
                 same
                 hath
                 the
                 Council
                 of
                 Braga
                 against
                 Presbyters
                 .
                 
                 The
                 second
                 Council
                 of
                 Tours
                 charges
                 the
                 Priests
                 to
                 excommunicate
                 those
                 who
                 did
                 these
                 things
                 :
                 
                 
                   Le
                   Cointe
                
                 by
                 the
                 Stones
                 understands
                 the
                 Boundaries
                 ,
                 at
                 which
                 the
                 Heathens
                 did
                 celebrate
                 the
                 Terminalia
                 ,
                 but
                 without
                 any
                 
                   bloody
                   sacrifice
                
                 ,
                 as
                 he
                 proves
                 from
                 
                   Dionys.
                   Halicarnassaeus
                
                 ,
                 and
                 Plutarch
                 .
                 The
                 Synod
                 of
                 Auxerre
                 forbids
                 
                   Christians
                   paying
                   their
                   vows
                
                 either
                 before
                 
                   holy
                   Trees
                
                 ,
                 
                 or
                 at
                 Fountains
                 .
                 The
                 Council
                 of
                 Nantes
                 commands
                 the
                 
                   cutting
                   down
                   all
                   such
                   Trees
                
                 ,
                 
                 and
                 
                   casting
                   away
                   the
                   stones
                   ;
                   and
                   that
                   all
                   people
                   be
                   told
                   what
                   a
                   dreadful
                   sin
                   Idolatry
                   is
                   ,
                   and
                   that
                   he
                   that
                   worships
                   Trees
                   and
                   Stones
                   ,
                   denies
                   God
                   and
                   renounces
                   his
                   Christianity
                
                 ;
                 with
                 a
                 great
                 deal
                 more
                 to
                 that
                 purpose
                 ;
                 and
                 yet
                 all
                 this
                 while
                 these
                 men
                 pretended
                 to
                 
                   be
                   Christians
                
                 ,
                 and
                 to
                 
                   direct
                   the
                   intention
                   of
                   their
                   worship
                   aright
                
                 ;
                 which
                 I
                 beseech
                 
                   T.
                   G.
                
                 to
                 observe
                 ;
                 for
                 all
                 the
                 fault
                 the
                 Council
                 found
                 with
                 them
                 was
                 ,
                 
                   that
                   they
                   did
                   those
                   things
                   before
                   
                   Trees
                   and
                   Stones
                   which
                   ought
                   to
                   be
                   done
                   only
                   in
                   the
                   Church
                   ,
                
                 viz.
                 
                   making
                   their
                   oblations
                   and
                   saying
                   their
                   prayers
                   .
                
                 And
                 in
                 the
                 Canons
                 of
                 Eligius
                 ,
                 
                 
                   this
                   is
                   one
                   ,
                   Nullus
                   Christianus
                   ad
                   fana
                   ,
                   vel
                   ad
                   Petras
                   ,
                   vel
                   ad
                   Fontes
                   ,
                   vel
                   ad
                   Arbores
                   ,
                   aut
                   ad
                   Cellos
                   ,
                   vel
                   per
                   trivia
                   ,
                   luminaria
                   faciat
                   ,
                   aut
                   vota
                   reddere
                   praesumat
                   .
                
                 Where
                 we
                 see
                 these
                 Canons
                 did
                 respect
                 Christians
                 and
                 not
                 Infidels
                 ;
                 and
                 several
                 of
                 them
                 are
                 inserted
                 in
                 the
                 Collection
                 of
                 Canons
                 by
                 Burchardus
                 and
                 Regino
                 :
                 
                 now
                 I
                 desire
                 to
                 be
                 resolved
                 by
                 
                   T.
                   G.
                
                 why
                 it
                 is
                 not
                 as
                 lawful
                 to
                 say
                 ones
                 prayers
                 in
                 a
                 
                   consecrated
                   Grove
                
                 ,
                 or
                 at
                 a
                 Fountain
                 ,
                 or
                 before
                 a
                 Stone
                 or
                 Pillar
                 ,
                 as
                 before
                 a
                 
                   consecrated
                   Image
                
                 ?
                 Hath
                 God
                 only
                 forbidden
                 Groves
                 and
                 Statues
                 to
                 be
                 worshipped
                 ,
                 and
                 not
                 Images
                 at
                 all
                 ?
                 Nay
                 ,
                 one
                 would
                 think
                 ,
                 that
                 at
                 the
                 same
                 time
                 he
                 had
                 forbidden
                 the
                 one
                 ,
                 he
                 had
                 commanded
                 the
                 other
                 ;
                 when
                 we
                 see
                 how
                 scrupulous
                 these
                 Fathers
                 were
                 in
                 the
                 former
                 ,
                 and
                 how
                 much
                 the
                 practice
                 of
                 devotion
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 where
                 it
                 is
                 openly
                 and
                 publickly
                 allowed
                 ,
                 consists
                 in
                 the
                 other
                 .
                 Surely
                 a
                 man
                 is
                 not
                 more
                 apt
                 to
                 think
                 God
                 to
                 be
                 like
                 a
                 Tree
                 ,
                 or
                 a
                 Stone
                 ,
                 than
                 to
                 the
                 Image
                 of
                 a
                 man
                 ;
                 and
                 if
                 this
                 argument
                 of
                 similitude
                 signifies
                 any
                 thing
                 ,
                 it
                 tends
                 to
                 justifie
                 these
                 practises
                 ,
                 condemned
                 by
                 so
                 many
                 
                 Councils
                 ;
                 and
                 to
                 condemn
                 the
                 worship
                 of
                 Images
                 in
                 the
                 likeness
                 of
                 men
                 ,
                 which
                 
                   T.
                   G.
                
                 endeavours
                 to
                 justifie
                 .
                 And
                 to
                 let
                 us
                 see
                 ,
                 how
                 general
                 this
                 kind
                 of
                 worship
                 was
                 among
                 the
                 
                   Heathen
                   Idolaters
                
                 ,
                 I
                 shall
                 conclude
                 this
                 discourse
                 with
                 a
                 double
                 Testimony
                 to
                 this
                 purpose
                 .
                 The
                 one
                 of
                 
                   Dio
                   Chrysostome
                
                 ,
                 
                 who
                 saith
                 ,
                 
                   the
                   generality
                   of
                   the
                   barbarous
                   Nations
                   ,
                   called
                   Mountains
                   ,
                   Trees
                   ,
                   and
                   Stones
                   by
                   the
                   name
                   of
                   Gods
                   ,
                   i.
                   e.
                
                 as
                 the
                 Greeks
                 and
                 Romans
                 did
                 their
                 Images
                 ,
                 to
                 which
                 they
                 gave
                 
                   divine
                   worship
                
                 .
                 The
                 other
                 of
                 Acosta
                 ;
                 
                 who
                 saith
                 ,
                 
                   the
                   Indians
                   worshipped
                   Rivers
                   ,
                   Fountains
                   ,
                   Rocks
                   ,
                   or
                   great
                   stones
                   ,
                   Hills
                   and
                   the
                   tops
                   of
                   Mountains
                   ,
                   which
                   they
                   called
                   Apachita's
                   ,
                   and
                   all
                   things
                   in
                   Nature
                   which
                   seemed
                   to
                   have
                   something
                   extraordinary
                   in
                   them
                   .
                
              
               
                 2.
                 
                 The
                 Heathens
                 worshipped
                 such
                 Images
                 ,
                 as
                 had
                 some
                 shape
                 and
                 Figure
                 ,
                 
                 but
                 it
                 was
                 not
                 of
                 any
                 
                   real
                   being
                
                 ,
                 but
                 only
                 Imaginary
                 .
                 This
                 I
                 have
                 so
                 little
                 reason
                 to
                 go
                 about
                 to
                 prove
                 against
                 
                   T.
                   G.
                
                 that
                 he
                 desires
                 me
                 ,
                 
                 
                   to
                   take
                   notice
                   ,
                   that
                   the
                   Heathens
                   (
                   as
                
                 Origen
                 ,
                 Hom.
                 8.
                 in
                 Exod.
                 20.
                 and
                 Theodoret
                 q.
                 38.
                 in
                 Exod.
                 
                   tells
                   us
                   ,
                   when
                   they
                   expound
                   the
                   second
                   Commandment
                   )
                   had
                   two
                   sorts
                   of
                   Images
                   ;
                   some
                   of
                   which
                   were
                   purely
                   figments
                   or
                   fictions
                   of
                   their
                   
                   own
                   brain
                   ,
                   made
                   to
                   represent
                   what
                   had
                   no
                   existence
                   but
                   in
                   their
                   own
                   imaginations
                   ,
                   as
                   Sphinxes
                   ,
                   Tritons
                   ,
                   Centaures
                   ,
                   and
                   the
                   like
                   ;
                   and
                   others
                   which
                   were
                   made
                   to
                   represent
                   such
                   things
                   ,
                   as
                   had
                   a
                   real
                   ,
                   and
                   substantial
                   Being
                   in
                   the
                   World
                   ,
                   as
                   the
                   Sun
                   ,
                   Moon
                   and
                   Stars
                   ,
                
                 &c.
                 
                   which
                   they
                   esteemed
                   and
                   worshipped
                   as
                   Gods.
                
                 I
                 shall
                 not
                 now
                 dispute
                 ,
                 whether
                 the
                 Idols
                 forbidden
                 in
                 the
                 
                   second
                   Commandment
                
                 ,
                 be
                 only
                 such
                 representations
                 ;
                 nor
                 whether
                 .
                 Sphinxes
                 ,
                 and
                 Centaures
                 be
                 such
                 imaginary
                 Beings
                 ,
                 (
                 for
                 about
                 the
                 latter
                 S.
                 Hierom
                 is
                 uncertain
                 ;
                 
                 and
                 a
                 Sphinx
                 is
                 nothing
                 but
                 an
                 
                   Aethiopian
                   Ape
                
                 ,
                 such
                 as
                 Philostorgius
                 saith
                 himself
                 saw
                 ;
                 
                 )
                 but
                 that
                 which
                 I
                 insist
                 upon
                 ,
                 in
                 this
                 place
                 ,
                 is
                 ,
                 that
                 this
                 sort
                 of
                 Images
                 was
                 not
                 certainly
                 unlawful
                 on
                 the
                 account
                 of
                 similitude
                 to
                 the
                 Deity
                 ;
                 and
                 those
                 who
                 thought
                 so
                 were
                 not
                 Idolaters
                 ,
                 but
                 Atheists
                 ;
                 for
                 then
                 they
                 thought
                 that
                 to
                 be
                 like
                 God
                 ,
                 which
                 was
                 like
                 to
                 Nothing
                 .
                 And
                 if
                 the
                 Athenians
                 had
                 any
                 such
                 as
                 these
                 ,
                 (
                 as
                 they
                 were
                 as
                 good
                 at
                 Chimaera's
                 as
                 other
                 people
                 )
                 S.
                 Pauls
                 argument
                 would
                 not
                 reach
                 to
                 them
                 ;
                 and
                 it
                 seems
                 S.
                 Paul
                 mistook
                 his
                 point
                 :
                 for
                 he
                 ,
                 good
                 man
                 ,
                 thought
                 he
                 had
                 been
                 talking
                 against
                 Idolatry
                 at
                 Athens
                 ;
                 but
                 it
                 was
                 no
                 such
                 matter
                 ;
                 for
                 saith
                 
                   T.
                   G.
                   he
                   talked
                   against
                   such
                   Images
                   as
                   were
                   
                   proper
                   likenesses
                   and
                   representations
                   of
                   the
                   Divinity
                
                 ;
                 now
                 the
                 Divinity
                 certainly
                 is
                 a
                 
                   Real
                   Being
                
                 ;
                 and
                 Idolatry
                 is
                 the
                 worship
                 of
                 
                   Idols
                   ;
                   but
                   an
                   Idol
                
                 ,
                 saith
                 
                   T.
                   G.
                   is
                   a
                   representation
                   of
                   an
                   imaginary
                   Being
                
                 ;
                 therefore
                 those
                 Images
                 S.
                 Paul
                 spake
                 against
                 at
                 Athens
                 were
                 no
                 Idols
                 ;
                 and
                 consequently
                 S.
                 Paul
                 doth
                 not
                 prove
                 the
                 Athenians
                 guilty
                 of
                 Idolatry
                 .
                 But
                 of
                 these
                 things
                 more
                 at
                 large
                 when
                 I
                 come
                 to
                 the
                 second
                 Commandment
                 .
              
               
                 3.
                 
                 They
                 had
                 
                   artificial
                   Images
                   of
                   real
                   Beings
                
                 ;
                 in
                 the
                 Likeness
                 of
                 Men.
                 
                 And
                 I
                 shall
                 now
                 shew
                 ,
                 that
                 even
                 these
                 Images
                 were
                 not
                 set
                 up
                 or
                 worshipped
                 among
                 the
                 Heathens
                 ,
                 because
                 they
                 supposed
                 the
                 Gods
                 to
                 be
                 like
                 them
                 .
                 For
                 which
                 ,
                 in
                 the
                 first
                 place
                 I
                 shall
                 produce
                 this
                 remarkable
                 Testimony
                 of
                 Cicero
                 ,
                 where
                 he
                 answers
                 the
                 Epicurean
                 argument
                 for
                 the
                 Gods
                 being
                 of
                 
                   humane
                   form
                
                 ,
                 because
                 men
                 are
                 wont
                 to
                 represent
                 them
                 so
                 ;
                 
                   Quis
                   tam
                   caecus
                
                 ,
                 saith
                 he
                 ,
                 
                 
                   in
                   contemplandis
                   rebus
                   unquam
                   fuit
                   ,
                   ut
                   non
                   videret
                   species
                   istas
                   hominum
                   collatas
                   in
                   Deos
                   ,
                   aut
                   consilio
                   quodam
                   sapientum
                   ,
                   quo
                   facilius
                   animos
                   imperitorum
                   ad
                   Deorum
                   cultum
                   à
                   vitae
                   pravitate
                   converterent
                   ;
                   aut
                   Superstitione
                   ,
                   ut
                   essent
                   simulachra
                   ,
                   quae
                   venerantes
                   ,
                   Deos
                   ipsos
                   se
                   adire
                   crederent
                   ?
                   
                   Who
                   was
                   there
                   ever
                   so
                   blind
                   in
                   the
                   judgement
                   of
                   things
                   ,
                   as
                   not
                   to
                   see
                   that
                   the
                   Figures
                   of
                   men
                   are
                   attributed
                   to
                   the
                   Gods
                   ,
                   either
                   by
                   the
                   advice
                   of
                   wise
                   men
                   ,
                   the
                   easier
                   to
                   draw
                   rude
                   and
                   wicked
                   people
                   to
                   the
                   worship
                   of
                   them
                   ;
                   or
                   out
                   of
                   superstition
                   ,
                   that
                   when
                   they
                   worshipped
                   their
                   Images
                   ,
                   they
                   might
                   believe
                   they
                   approached
                   to
                   the
                   Gods
                   themselves
                   ?
                
                 Where
                 we
                 observe
                 ,
                 that
                 these
                 words
                 are
                 brought
                 to
                 disprove
                 the
                 Epicurean
                 opinion
                 of
                 
                   the
                   Gods
                   being
                   like
                   to
                   men
                
                 ;
                 and
                 he
                 undertakes
                 to
                 give
                 an
                 account
                 how
                 they
                 came
                 to
                 be
                 represented
                 in
                 humane
                 shape
                 ,
                 although
                 they
                 were
                 not
                 like
                 to
                 it
                 ;
                 viz.
                 1.
                 
                 To
                 make
                 the
                 notion
                 of
                 God
                 more
                 familiar
                 and
                 easie
                 to
                 rude
                 and
                 barbarous
                 people
                 ,
                 that
                 knew
                 not
                 how
                 to
                 conceive
                 of
                 him
                 ,
                 and
                 therefore
                 neglected
                 his
                 worship
                 ,
                 which
                 is
                 all
                 one
                 with
                 making
                 them
                 Books
                 for
                 the
                 
                   ignorant
                   Laity
                
                 .
                 2.
                 
                 To
                 excite
                 their
                 devotion
                 ,
                 that
                 when
                 they
                 made
                 their
                 addresses
                 to
                 these
                 Images
                 ,
                 they
                 might
                 believe
                 they
                 made
                 them
                 to
                 the
                 Gods
                 themselves
                 .
                 And
                 according
                 to
                 
                   T.
                   G.
                
                 what
                 harm
                 was
                 there
                 in
                 all
                 this
                 ?
                 provided
                 that
                 these
                 were
                 declared
                 not
                 to
                 be
                 
                   proper
                   likenesses
                   of
                   the
                   Deity
                
                 ;
                 and
                 so
                 we
                 see
                 they
                 were
                 ,
                 by
                 their
                 best
                 and
                 wisest
                 men
                 .
                 
                   But
                   the
                   people
                   might
                   imagine
                   the
                
                 Gods
                 
                   to
                   be
                
                 like
                 them
                 ;
                 and
                 what
                 then
                 ?
                 may
                 they
                 not
                 
                 do
                 the
                 same
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 and
                 with
                 as
                 good
                 reason
                 ?
                 when
                 they
                 see
                 God
                 painted
                 like
                 a
                 Pope
                 ,
                 with
                 his
                 Crown
                 and
                 
                   Pontifical
                   Vestments
                
                 ;
                 may
                 they
                 not
                 as
                 reasonably
                 think
                 ,
                 that
                 as
                 the
                 Pope
                 is
                 Gods
                 Vicar
                 on
                 earth
                 ,
                 God
                 himself
                 is
                 the
                 Pope
                 in
                 Heaven
                 .
                 If
                 they
                 say
                 
                   they
                   take
                   care
                   the
                   people
                   be
                   better
                   informed
                   :
                
                 not
                 too
                 much
                 of
                 that
                 neither
                 ;
                 but
                 did
                 not
                 Cicero
                 and
                 others
                 do
                 the
                 like
                 by
                 the
                 Heathens
                 ?
                 who
                 argued
                 against
                 the
                 folly
                 of
                 supposing
                 the
                 
                   Gods
                   to
                   be
                   like
                   men
                
                 ,
                 and
                 derided
                 the
                 Epicureans
                 for
                 asserting
                 it
                 ;
                 as
                 men
                 that
                 neither
                 understood
                 the
                 nature
                 of
                 Gods
                 ,
                 or
                 Men.
                 And
                 Cicero
                 in
                 the
                 same
                 place
                 is
                 so
                 far
                 from
                 looking
                 on
                 this
                 practice
                 of
                 worshipping
                 the
                 Gods
                 in
                 
                   Images
                   of
                   humane
                   shape
                
                 as
                 Universal
                 ,
                 
                 that
                 he
                 confesses
                 it
                 to
                 be
                 almost
                 peculiar
                 to
                 the
                 Greeks
                 and
                 Romans
                 ;
                 and
                 saith
                 ,
                 
                 
                   that
                   the
                   Epicureans
                   who
                   did
                   assert
                   the
                   Gods
                   ,
                   to
                   have
                   the
                   members
                   of
                   mens
                   bodies
                   ,
                   but
                   made
                   no
                   use
                   of
                   them
                   ,
                   did
                   only
                   droll
                   ,
                   and
                   in
                   words
                   assert
                   a
                   Deity
                   ,
                   which
                   in
                   Truth
                   they
                   denied
                   .
                   Maximus
                   Tyrius
                
                 debates
                 the
                 case
                 about
                 the
                 several
                 ways
                 of
                 representing
                 God
                 ;
                 
                 and
                 although
                 he
                 makes
                 
                   the
                   manner
                   as
                   indifferent
                   ,
                   as
                   whether
                   our
                   words
                   be
                   expressed
                   in
                   Phoenician
                   ,
                   or
                   Ionian
                   ,
                   or
                   Attick
                   ,
                   or
                   Aegyptian
                   Characters
                   ,
                   they
                   being
                   all
                   intended
                   only
                   as
                   
                   helps
                   to
                   our
                   understandings
                   and
                   Memories
                   ,
                   and
                   as
                   far
                   distant
                   from
                   the
                   Deity
                   as
                   Heaven
                   from
                   Earth
                   ;
                   yet
                   ,
                
                 he
                 saith
                 ,
                 
                   they
                   are
                   useful
                   to
                   the
                   duller
                   part
                   of
                   mankind
                   ,
                   who
                   like
                   Children
                   are
                   taught
                   to
                   read
                   and
                   understand
                   ,
                   by
                   these
                   broader
                   characters
                   ;
                   which
                   are
                   intended
                   only
                   as
                   a
                   Manuduction
                   to
                   them
                   ;
                   yet
                   ,
                   he
                   prefers
                   that
                   which
                   he
                   calls
                   the
                   Greek
                   way
                   ,
                   of
                   representing
                   the
                   Gods
                   with
                   the
                   most
                   exquisite
                   art
                   in
                   humane
                   Figures
                
                 ;
                 but
                 he
                 doth
                 it
                 so
                 timorously
                 ,
                 that
                 he
                 only
                 saith
                 ,
                 
                   it
                   is
                   not
                   unreasonable
                
                 ;
                 not
                 that
                 he
                 imagined
                 the
                 
                   Gods
                   to
                   be
                   like
                   them
                
                 ;
                 but
                 only
                 
                   because
                   the
                   Soul
                   of
                   man
                   comes
                   nearest
                   to
                   God
                   ;
                   and
                   that
                   habitation
                   which
                   God
                   had
                   chosen
                   for
                   a
                   divine
                   Soul
                   seemed
                   the
                   fittest
                   to
                   be
                   a
                   Symbol
                   of
                   the
                   invisible
                   Deity
                   .
                
                 But
                 he
                 does
                 not
                 blame
                 the
                 other
                 Nations
                 which
                 made
                 use
                 of
                 other
                 wayes
                 of
                 representing
                 the
                 Deity
                 ;
                 which
                 he
                 must
                 have
                 done
                 ,
                 if
                 he
                 had
                 thought
                 the
                 
                   Greek
                   Images
                
                 the
                 
                   proper
                   likenesses
                   of
                   God
                
                 ;
                 for
                 although
                 he
                 disputes
                 against
                 the
                 Persians
                 and
                 Aegyptians
                 ,
                 yet
                 he
                 concludes
                 all
                 at
                 last
                 with
                 this
                 saying
                 ,
                 
                   whether
                   men
                   worship
                   God
                   by
                   the
                   art
                   of
                
                 Phidias
                 ,
                 
                   as
                   the
                   Greeks
                   ;
                   or
                   by
                   the
                   worship
                   of
                   living
                   Creatures
                   ,
                   as
                   the
                
                 Aegyptians
                 ;
                 
                   or
                   by
                   the
                   worship
                   of
                   Rivers
                   ,
                   or
                   of
                   Fire
                   ,
                   as
                   other
                   Nations
                   ,
                   I
                   condemn
                   not
                   the
                   variety
                   ;
                   let
                   them
                   only
                   
                   understand
                   and
                   love
                   ,
                   and
                   remember
                   him
                   whom
                   they
                   worship
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   i.
                   e.
                
                 in
                 T.
                 G.'s
                 Translation
                 ,
                 
                   let
                   a
                   man
                   only
                   direct
                   his
                   intention
                   towards
                   God
                   ,
                   and
                   then
                   without
                   doubt
                   the
                   actions
                   go
                   whither
                   they
                   are
                   intended
                   .
                
                 And
                 upon
                 these
                 grounds
                 none
                 of
                 the
                 Heathens
                 were
                 to
                 blame
                 in
                 the
                 worship
                 of
                 Images
                 ,
                 provided
                 they
                 looked
                 on
                 them
                 only
                 as
                 Symbols
                 ,
                 or
                 
                   Analogical
                   representations
                
                 of
                 the
                 Deity
                 ,
                 as
                 
                   Maximus
                   Tyrius
                
                 saith
                 
                   they
                   did
                
                 ,
                 and
                 directed
                 their
                 worship
                 towards
                 the
                 
                   Supreme
                   Being
                
                 ,
                 as
                 he
                 adviseth
                 them
                 all
                 to
                 do
                 .
                 For
                 ,
                 saith
                 he
                 ,
                 
                   God
                   who
                   is
                   the
                   Father
                   and
                   Maker
                   of
                   all
                   things
                   ,
                   elder
                   than
                   the
                   Sun
                   and
                   Heaven
                   ,
                   better
                   than
                   Time
                   ,
                   and
                   Age
                   ,
                   and
                   all
                   Fluid
                   things
                   ,
                   a
                   Lawgiver
                   without
                   name
                   ,
                   that
                   cannot
                   be
                   expressed
                   with
                   words
                   ,
                   or
                   seen
                   with
                   eyes
                   ;
                   whose
                   essence
                   being
                   incomprehensible
                   by
                   us
                   ,
                   we
                   make
                   use
                   of
                   all
                   helps
                   from
                   sounds
                   and
                   words
                   ,
                   and
                   living
                   Creatures
                   ,
                   and
                   Images
                   of
                   Gold
                   ,
                   and
                   Ivory
                   ,
                   and
                   Silver
                   ,
                   and
                   Plants
                   ,
                   and
                   Rivers
                   ,
                   and
                   Mountains
                   ,
                   to
                   bring
                   us
                   to
                   the
                   Conception
                   of
                   him
                   ;
                   and
                   because
                   of
                   our
                   Weakness
                   ,
                   those
                   things
                   we
                   account
                   good
                   we
                   attribute
                   to
                   him
                   ,
                   as
                   lovers
                   use
                   to
                   do
                   ,
                   who
                   delight
                   in
                   any
                   representation
                   of
                   him
                   they
                   love
                   ;
                   and
                   behold
                   with
                   great
                   pleasure
                   ,
                   the
                   harp
                   ,
                   or
                   the
                   dart
                   ,
                   or
                   the
                   seat
                   he
                   sate
                   upon
                   ,
                   or
                   the
                   place
                   he
                   ran
                   
                   in
                   ,
                   and
                   whatever
                   brings
                   him
                   to
                   mind
                   ▪
                   What
                   need
                   I
                   say
                   any
                   more
                   concerning
                   Images
                   ?
                   Let
                   God
                   only
                   be
                   in
                   the
                   mind
                   .
                
                 Is
                 not
                 this
                 a
                 Vindication
                 of
                 
                   Heathen
                   Idolatry
                
                 ,
                 to
                 T.
                 G.'s
                 hearts
                 desire
                 ?
                 
                 For
                 ,
                 saith
                 
                   T.
                   G.
                   Is
                   it
                   not
                   an
                   honour
                   to
                   the
                   King
                   to
                   kiss
                   his
                   Picture
                   ?
                   And
                   the
                   very
                   light
                   of
                   nature
                   teaches
                   that
                   the
                   honour
                   or
                   dishonour
                   done
                   to
                   a
                   picture
                   ,
                   or
                   Image
                   ,
                   reflects
                   upon
                   the
                   person
                   represented
                   by
                   it
                   .
                   Now
                   ,
                
                 saith
                 
                   Max.
                   Tyrius
                   ,
                   we
                   look
                   upon
                   Images
                   ,
                   and
                   Trees
                   ,
                   and
                   Rivers
                   ,
                   and
                   Mountains
                   but
                   as
                   so
                   many
                   imperfect
                   pictures
                   and
                   representations
                   of
                   the
                   Deity
                   ;
                   but
                   although
                   they
                   do
                   not
                   come
                   near
                   his
                   beauty
                   ,
                   yet
                   we
                   honour
                   them
                   for
                   the
                   sake
                   of
                   him
                   whom
                   they
                   represent
                
                 ;
                 wherein
                 we
                 do
                 but
                 as
                 great
                 lovers
                 do
                 ,
                 we
                 kiss
                 the
                 footsteps
                 where
                 he
                 trod
                 ,
                 we
                 embrace
                 ,
                 admire
                 ,
                 and
                 value
                 things
                 as
                 they
                 represent
                 him
                 ,
                 and
                 bring
                 him
                 to
                 our
                 minds
                 .
                 And
                 is
                 there
                 any
                 thing
                 more
                 natural
                 than
                 this
                 ?
                 
                   For
                   is
                   it
                   not
                   an
                   honour
                   to
                   the
                   King
                   to
                   kiss
                   his
                   picture
                   ?
                
                 or
                 ,
                 as
                 the
                 
                   Emperour
                   Iulian
                
                 more
                 elegantly
                 expresses
                 it
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 &c.
                 
                 
                   He
                   that
                   loves
                   the
                   King
                   ,
                   takes
                   pleasure
                   in
                   seeing
                   the
                   picture
                   of
                   the
                   King
                   ,
                   he
                   that
                   loves
                   his
                   Child
                   ,
                   loves
                   any
                   representation
                   of
                   him
                   ,
                   and
                   so
                   doth
                   he
                   that
                   loves
                   his
                   Father
                   ;
                   even
                   so
                   ,
                
                 saith
                 the
                 
                   devout
                   
                   Emperour
                   Iulian
                
                 by
                 the
                 meer
                 
                   light
                   of
                   Nature
                   ,
                   every
                   one
                   that
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   a
                   Lover
                   of
                   God
                   ,
                   loves
                   the
                   representations
                   of
                   the
                   Gods
                   ,
                   and
                   beholding
                   their
                   Images
                   doth
                   secretly
                   fear
                   and
                   reverence
                   them
                   ,
                   which
                   although
                   invisible
                   themselves
                   do
                   behold
                   him
                   .
                
                 Wherein
                 we
                 see
                 how
                 admirably
                 Iulian
                 and
                 
                   T.
                   G.
                
                 have
                 hit
                 not
                 only
                 on
                 the
                 same
                 principle
                 of
                 nature
                 ,
                 but
                 the
                 very
                 instance
                 ,
                 and
                 almost
                 the
                 very
                 same
                 expressions
                 :
                 It
                 seems
                 ,
                 this
                 great
                 man
                 
                   did
                   not
                   corrupt
                   himself
                   in
                   those
                   things
                   he
                   knew
                   naturally
                   ,
                
                 but
                 pursued
                 the
                 light
                 of
                 Nature
                 towards
                 the
                 Defence
                 of
                 
                   Pagan
                   Idolatry
                
                 ;
                 making
                 the
                 Worship
                 of
                 Images
                 a
                 part
                 of
                 
                   Natural
                   Religion
                
                 ,
                 as
                 
                   T.
                   G.
                
                 doth
                 .
                 
                   But
                   what
                   spight
                   is
                   this
                   ,
                   for
                   me
                   to
                   mention
                
                 Julian
                 and
                 T.
                 G.
                 
                   together
                   ?
                   whereas
                   it
                   is
                   well
                   known
                   that
                
                 Julian
                 
                   was
                   against
                   Invocation
                   of
                   Saints
                   ,
                   and
                   called
                   that
                   as
                   great
                   Idolatry
                   as
                   the
                   Heathens
                   ,
                   as
                
                 T.
                 G.
                 
                   notably
                   observes
                   against
                
                 Dr.
                 St.
                 But
                 for
                 all
                 this
                 Iulian
                 ,
                 though
                 an
                 Apostate
                 ,
                 and
                 great
                 enemy
                 to
                 Christianity
                 was
                 a
                 shrewd
                 understanding
                 man
                 ,
                 and
                 found
                 out
                 the
                 very
                 fundamental
                 principle
                 of
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 resolved
                 it
                 into
                 the
                 Light
                 of
                 Nature
                 ,
                 as
                 
                   T.
                   G.
                
                 doth
                 .
                 But
                 Julian
                 
                   supposed
                   these
                   Images
                   to
                   be
                   proper
                   Likenesses
                   of
                   the
                   Gods
                   ,
                   and
                   consequently
                   the
                   worship
                   of
                   them
                   as
                   such
                   is
                   condemned
                   :
                
                 
                 no
                 such
                 matter
                 I
                 assure
                 you
                 ,
                 Iulian
                 was
                 a
                 more
                 Orthodox
                 man
                 than
                 so
                 ,
                 he
                 was
                 no
                 follower
                 of
                 that
                 damnable
                 heretick
                 called
                 Anthropomorphus
                 (
                 for
                 so
                 I
                 find
                 him
                 in
                 an
                 ancient
                 Catalogue
                 of
                 Hereticks
                 ;
                 )
                 Iulian
                 detests
                 that
                 opinion
                 ,
                 
                 and
                 calls
                 the
                 
                   Gods
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   without
                   any
                   corporeal
                   figure
                   ,
                   or
                   shape
                
                 ;
                 and
                 therefore
                 he
                 proposes
                 the
                 objection
                 of
                 a
                 Christian
                 against
                 him
                 ,
                 
                   how
                   it
                   could
                   then
                   be
                   proper
                   to
                   make
                   any
                   corporeal
                   Images
                   of
                   them
                   ?
                   Why
                   ,
                   to
                   that
                   ,
                
                 
                 saith
                 
                   Iulian
                   ,
                   I
                   answer
                   ,
                   the
                   Images
                   of
                   the
                   Gods
                   are
                   placed
                   by
                   our
                   Ancestors
                   ,
                   as
                   Signs
                   and
                   Symbols
                   of
                   their
                   presence
                   ,
                   not
                   that
                   we
                   should
                   believe
                   them
                   to
                   be
                   Gods
                   ,
                   but
                   that
                   we
                   should
                   worship
                   the
                   Gods
                   by
                   giving
                   Reverence
                   to
                   them
                   .
                   For
                   ,
                   we
                   living
                   in
                   the
                   body
                   ought
                   to
                   give
                   them
                   a
                   worship
                   suitable
                   to
                   our
                   corporeal
                   state
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   but
                   they
                   are
                   incorporeal
                   .
                
                 So
                 that
                 Iulian
                 did
                 not
                 look
                 on
                 Images
                 as
                 the
                 
                   proper
                   likenesses
                   of
                   the
                   Gods
                
                 ,
                 but
                 as
                 ancient
                 and
                 venerable
                 Symbols
                 of
                 their
                 presence
                 ;
                 
                   in
                   which
                
                 ,
                 he
                 saith
                 ,
                 
                   all
                   Nations
                   of
                   the
                   world
                   were
                   agreed
                   ,
                   and
                   in
                   all
                   Ages
                   .
                
                 Wherein
                 he
                 lashes
                 too
                 far
                 ;
                 but
                 that
                 is
                 at
                 least
                 but
                 a
                 venial
                 sin
                 ,
                 to
                 stretch
                 a
                 little
                 for
                 the
                 sake
                 of
                 so
                 good
                 a
                 Cause
                 .
                 And
                 Iulian
                 was
                 not
                 singular
                 in
                 this
                 opinion
                 of
                 his
                 ,
                 of
                 the
                 fitness
                 of
                 
                   corporeal
                   Images
                
                 ,
                 although
                 the
                 
                 
                   Gods
                   were
                   not
                   like
                   them
                
                 ;
                 for
                 Varro
                 was
                 of
                 the
                 same
                 mind
                 ;
                 who
                 gives
                 this
                 account
                 of
                 the
                 first
                 design
                 of
                 making
                 the
                 Images
                 of
                 the
                 
                   Gods
                   like
                
                 to
                 men
                 ,
                 
                 
                   Quorum
                   qui
                   simulachra
                   specie
                   hominis
                   fecerunt
                   ,
                   hoc
                   videri
                   secutos
                   ,
                   quod
                   mortalium
                   animus
                   ,
                   qui
                   est
                   in
                   corpore
                   humano
                   ,
                   simillimus
                   est
                   immortalis
                   animi
                   ,
                
                 &c.
                 
                   that
                   the
                   soul
                   of
                   man
                   was
                   most
                   like
                   the
                   Deity
                   ;
                   and
                   men
                   made
                   Images
                   like
                   to
                   their
                   Bodies
                   ,
                   just
                   as
                   if
                   a
                   Wine-vessel
                   were
                   put
                   in
                   the
                   Temple
                   of
                
                 Bacchus
                 
                   to
                   represent
                   him
                   ,
                   intending
                   thereby
                   to
                   represent
                   first
                   the
                   Wine
                   ,
                   which
                   should
                   be
                   in
                   the
                   Vessel
                   ,
                   and
                   by
                   the
                   Wine
                   him
                   that
                   is
                   the
                   God
                   of
                   Wine
                   :
                   so
                   ,
                
                 saith
                 he
                 ,
                 
                   by
                   Images
                   of
                   mens
                   shape
                   they
                   signified
                   the
                   Soul
                   contained
                   within
                   the
                   body
                   ;
                   and
                   by
                   the
                   Soul
                   they
                   represented
                   God
                   as
                   of
                   the
                   same
                   nature
                   ,
                
                 viz.
                 
                   the
                   Soul
                   of
                   the
                   World.
                   Porphyrie
                   ,
                
                 
                 such
                 another
                 good
                 Catholick
                 as
                 Iulian
                 was
                 ,
                 in
                 this
                 point
                 of
                 the
                 
                   worship
                   of
                   Images
                
                 ,
                 doth
                 not
                 in
                 the
                 least
                 suppose
                 any
                 similitude
                 between
                 the
                 Shape
                 of
                 a
                 Man
                 ,
                 and
                 the
                 Nature
                 of
                 God
                 ,
                 but
                 he
                 gives
                 this
                 account
                 of
                 representing
                 the
                 Gods
                 in
                 Figures
                 like
                 to
                 
                   men
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   They
                   made
                   the
                   Gods
                   like
                   to
                   men
                   ,
                   because
                   the
                   Divinity
                   is
                   a
                   rational
                   Being
                   ;
                   and
                   withall
                   ,
                
                 he
                 saith
                 ,
                 
                   that
                   many
                   were
                   wont
                   to
                   represent
                   him
                   by
                   a
                   black
                   stone
                   ,
                   
                   to
                   shew
                   that
                   he
                   is
                   invisible
                   .
                   Dio
                   Chrysostome
                
                 at
                 large
                 debates
                 the
                 case
                 about
                 Images
                 ,
                 in
                 his
                 
                   Olympick
                   Oration
                
                 ;
                 
                 wherein
                 he
                 first
                 shews
                 ,
                 
                   that
                   all
                   men
                   have
                   a
                   natural
                   apprehension
                   of
                   one
                   supreme
                   God
                   the
                   Father
                   of
                   all
                   things
                   ;
                   that
                   this
                   God
                   was
                   represented
                   by
                   the
                   Statue
                   made
                   by
                
                 Phidias
                 of
                 Jupiter
                 Olympius
                 ,
                 
                   for
                   so
                
                 he
                 said
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   before
                   whom
                   we
                   now
                   are
                
                 ;
                 and
                 then
                 describes
                 him
                 to
                 be
                 
                   the
                   King
                   ,
                   Ruler
                   and
                   Father
                   of
                   all
                   both
                   Gods
                   and
                   men
                   ;
                   this
                   Image
                
                 he
                 calls
                 ,
                 
                   the
                   most
                   blessed
                   ,
                   the
                   most
                   excellent
                   ,
                   the
                   most
                   beautiful
                   ,
                   the
                   most
                   beloved
                   Image
                   of
                   God.
                
                 
                 He
                 saith
                 ,
                 
                   there
                   are
                   four
                   wayes
                   of
                   coming
                   to
                   the
                   knowledge
                   of
                   God
                   ,
                   By
                   nature
                   ,
                   by
                   the
                   instructions
                   of
                   the
                   Poets
                   ,
                   by
                   the
                   Laws
                   ,
                   and
                   by
                   Images
                   :
                   but
                   neither
                   Poets
                   ,
                
                 
                 
                   nor
                   Law-givers
                   ,
                   nor
                   Artificers
                   were
                   the
                   best
                   Interpreters
                   of
                   the
                   Deity
                   ,
                   but
                   only
                   the
                   Philosophers
                   who
                   both
                   understood
                   and
                   explained
                   the
                   Divine
                   Nature
                   most
                   truly
                   and
                   perfectly
                   .
                
                 After
                 this
                 ,
                 he
                 supposes
                 Phidias
                 to
                 be
                 called
                 to
                 account
                 for
                 making
                 such
                 an
                 Image
                 of
                 God
                 ,
                 
                 as
                 
                   unworthy
                   of
                   him
                
                 ;
                 when
                 
                   Iphitus
                   ,
                   Lycurgus
                
                 ,
                 and
                 the
                 
                   old
                   Eleans
                
                 ,
                 made
                 none
                 at
                 all
                 of
                 him
                 ,
                 
                 
                   as
                   being
                   out
                   of
                   the
                   power
                   of
                   man
                   to
                   express
                   his
                   nature
                
                 ;
                 to
                 this
                 Phidias
                 replies
                 ,
                 
                   that
                   no
                   man
                   can
                   express
                   mind
                   and
                   understanding
                   by
                   figures
                   ,
                
                 
                 
                   or
                   colours
                   ,
                   and
                   
                   therefore
                   they
                   are
                   forced
                   to
                   fly
                   to
                   that
                   in
                   which
                   the
                   soul
                   inhabits
                   ,
                   and
                   from
                   thence
                   they
                   attribute
                   the
                   seat
                   of
                   Wisdom
                   and
                   Reason
                   to
                   God
                   ,
                   having
                   nothing
                   better
                   to
                   represent
                   him
                   by
                   :
                   and
                   by
                   that
                   means
                   joyning
                   power
                   and
                   art
                   together
                   ,
                   they
                   endeavour
                   by
                   something
                   which
                   may
                   be
                   seen
                   and
                   painted
                   ,
                   to
                   represent
                   that
                   which
                   is
                   invisible
                   and
                   inexpressible
                   .
                
                 But
                 it
                 may
                 be
                 said
                 ,
                 
                   we
                   had
                   better
                   then
                   have
                   no
                   Image
                   or
                   representation
                   of
                   him
                   at
                   all
                   ;
                   no
                
                 saith
                 he
                 ,
                 
                   for
                   mankind
                   doth
                   not
                   love
                   to
                   worship
                   God
                   at
                   a
                   distance
                   ,
                   but
                   to
                   come
                   near
                   and
                   feel
                   him
                   ,
                   and
                   with
                   assurance
                   to
                   sacrifice
                   to
                   him
                   and
                   crown
                   him
                   .
                   Like
                   Children
                   newly
                   weaned
                   from
                   their
                   Parents
                   ,
                   who
                   put
                   out
                   their
                   hands
                   towards
                   them
                   in
                   their
                   dreams
                   as
                   if
                   they
                   were
                   still
                   present
                   :
                   so
                   do
                   men
                   out
                   of
                   the
                   sense
                   of
                   Gods
                   goodness
                   and
                   their
                   relation
                   to
                   him
                   ,
                   love
                   to
                   have
                   him
                   represented
                   as
                   present
                   with
                   them
                   ,
                   and
                   so
                   to
                   converse
                   with
                   him
                   :
                   thence
                   have
                   come
                   all
                   the
                   representations
                   of
                   God
                   among
                   the
                   barbarous
                   Nations
                   in
                   Mountains
                   ,
                   and
                   Trees
                   ,
                   and
                   Stones
                   .
                   But
                   if
                   the
                   quarrel
                   be
                   ,
                   that
                   I
                   have
                   given
                   a
                   humane
                   shape
                   to
                   him
                   ;
                   for
                   that
                   ,
                
                 saith
                 he
                 ,
                 
                   the
                   Poets
                   are
                   much
                   more
                   to
                   blame
                   who
                   began
                   those
                   things
                   ,
                   especially
                
                 Homer
                 
                   who
                   compared
                
                 Agamemnon
                 
                   to
                   God
                   in
                   his
                   head
                   and
                   eyes
                   :
                   but
                   for
                   my
                   statue
                   ,
                   no
                   man
                   that
                   
                   is
                   not
                   mad
                   would
                   compare
                   it
                   to
                   a
                   mortal
                   man
                   ,
                   much
                   less
                   to
                   the
                   perfection
                   of
                   the
                   Deity
                   :
                
                 and
                 so
                 Dio
                 proceeds
                 with
                 a
                 great
                 deal
                 of
                 eloquence
                 to
                 shew
                 ,
                 
                   how
                   the
                   representation
                   of
                   God
                   by
                   his
                   Image
                   was
                   more
                   decent
                   and
                   becoming
                   God
                   ,
                   than
                   that
                   which
                   the
                   Poets
                   had
                   made
                   of
                   him
                   :
                   and
                   how
                   he
                   had
                   endeavoured
                   by
                   the
                   utmost
                   of
                   his
                   skill
                   to
                   represent
                   the
                   perfections
                   of
                   the
                   Divine
                   Nature
                   in
                   the
                   admirable
                   workmanship
                   of
                   his
                   Statue
                   ,
                   as
                   to
                   his
                   power
                   ,
                   Greatness
                   ,
                   and
                   Good
                   Will
                   to
                   Mankind
                
                 ;
                 and
                 concludes
                 all
                 with
                 saying
                 ,
                 
                   that
                   as
                   to
                   his
                   workmanship
                   he
                   thinks
                   he
                   hath
                   gone
                   beyond
                   all
                   others
                   ;
                   but
                   yet
                   no
                   workmanship
                   can
                   be
                   compared
                   to
                   the
                   God
                   that
                   made
                   the
                   whole
                   World.
                
                 Thus
                 we
                 see
                 from
                 the
                 Testimony
                 of
                 these
                 very
                 
                   considerable
                   Authors
                
                 ,
                 the
                 Wiser
                 Heathens
                 had
                 no
                 such
                 foolish
                 Imagination
                 as
                 
                   T.
                   G.
                
                 supposes
                 them
                 to
                 be
                 possessed
                 with
                 ,
                 viz.
                 
                   that
                   the
                   Images
                   of
                   the
                   Deity
                   which
                   they
                   worshipped
                   were
                   the
                   proper
                   likenesses
                   of
                   him
                
                 ;
                 and
                 if
                 T.
                 G's
                 Light
                 of
                 Nature
                 and
                 
                   Common
                   sense
                
                 do
                 sufficiently
                 decide
                 this
                 Controversie
                 ,
                 it
                 is
                 very
                 plain
                 on
                 which
                 side
                 the
                 ballance
                 inclines
                 ,
                 viz.
                 towards
                 Paganism
                 against
                 
                   Christianity
                   .
                   Macrobius
                
                 saith
                 ,
                 
                 
                   that
                   anciently
                   they
                   made
                   no
                   Image
                   at
                   all
                   of
                   the
                   Supreme
                   God
                   ,
                   as
                   being
                   above
                   any
                   representation
                   ;
                   but
                   they
                   made
                   Images
                   
                   of
                   the
                   inferiour
                   Gods
                   although
                   they
                   were
                
                 formarum
                 talium
                 prorsus
                 alieni
                 ,
                 
                   in
                   nothing
                   like
                   to
                   them
                
                 .
                 The
                 former
                 Clause
                 in
                 Macrobius
                 must
                 be
                 understood
                 of
                 the
                 most
                 ancient
                 times
                 before
                 the
                 Age
                 of
                 Phidias
                 as
                 appears
                 by
                 the
                 foregoing
                 passages
                 ;
                 and
                 yet
                 Porphyrie
                 saith
                 ,
                 
                 
                   that
                   the
                   Aegyptians
                   were
                   wont
                   to
                   represent
                   the
                   Creator
                   whom
                   they
                   called
                
                 Cneph
                 
                   in
                   the
                   figure
                   of
                   a
                   man
                   of
                   a
                   dark
                   blew
                   Colour
                   ,
                   holding
                   a
                   girdle
                   and
                   a
                   Scepter
                   in
                   his
                   hand
                   ;
                   out
                   of
                   whole
                   mouth
                   came
                   an
                   Egg
                   ,
                   by
                   which
                   they
                   represented
                   the
                   world
                   as
                   his
                   production
                   .
                
                 Not
                 much
                 unlike
                 to
                 this
                 ,
                 is
                 the
                 Image
                 of
                 the
                 Creator
                 in
                 the
                 Temple
                 of
                 Meaco
                 in
                 Iapan
                 ,
                 which
                 is
                 all
                 over
                 black
                 ,
                 with
                 a
                 
                   Scepter
                   in
                   his
                   hand
                
                 ,
                 and
                 they
                 likewise
                 represent
                 the
                 world
                 by
                 an
                 Egg
                 ;
                 as
                 
                   Arnoldus
                   Montanus
                
                 observes
                 .
                 
                 In
                 the
                 Itinerary
                 of
                 
                   Alexander
                   Geraldinus
                
                 to
                 those
                 parts
                 of
                 Africa
                 under
                 the
                 Aequinoctial
                 (
                 which
                 was
                 written
                 by
                 him
                 to
                 the
                 Pope
                 ,
                 when
                 he
                 was
                 Bishop
                 of
                 S.
                 Domingo
                 )
                 in
                 the
                 account
                 he
                 gives
                 of
                 the
                 Religion
                 of
                 those
                 parts
                 (
                 which
                 is
                 far
                 more
                 particular
                 than
                 is
                 to
                 be
                 met
                 with
                 elsewhere
                 )
                 he
                 describes
                 several
                 Images
                 of
                 the
                 
                   Great
                   God
                
                 which
                 were
                 in
                 mighty
                 veneration
                 among
                 them
                 :
                 as
                 in
                 
                   Bassiana
                   the
                   King
                   with
                   all
                   his
                   people
                   do
                   worship
                   the
                   God
                   of
                   Nature
                   in
                   an
                   Image
                   of
                   Marble
                   ,
                   set
                   upon
                   a
                   high
                   Throne
                   ,
                
                 
                 
                   holding
                   the
                   
                   Sun
                   in
                   his
                   right
                   hand
                   ,
                   and
                   the
                   Moon
                   in
                   his
                   left
                   ,
                   and
                   the
                   other
                   Stars
                   on
                   either
                   side
                   of
                   him
                   ;
                   and
                   wherever
                   the
                   King
                   travels
                   ,
                   he
                   carries
                   such
                   an
                   Image
                   along
                   with
                   him
                   ,
                   and
                   prays
                   five
                   times
                   a
                   day
                   prostrate
                   before
                   it
                   .
                
                 In
                 
                   Demnasea
                   upon
                   the
                   top
                   of
                   a
                   wall
                   is
                   placed
                   the
                   Image
                   of
                   God
                   holding
                   all
                   things
                   ,
                
                 
                 
                   before
                   which
                   the
                   people
                   are
                   bound
                   to
                   pray
                   every
                   morning
                   .
                
                 
                 In
                 
                   Ammosenna
                   ,
                   they
                   represent
                   the
                   God
                   of
                   Heaven
                   by
                   four
                   Heads
                   coming
                   out
                   of
                   the
                   body
                   of
                   a
                   Lynx
                   looking
                   towards
                   the
                   four
                   quarters
                   of
                   the
                   world
                   to
                   represent
                   his
                   omnisciency
                   and
                   omnipresence
                   ,
                   whom
                   they
                   call
                
                 Orissa
                 .
                 
                 In
                 
                   Logonsennea
                   ,
                   the
                   God
                   of
                   Nature
                   is
                   painted
                   in
                   the
                   Image
                   of
                   a
                   man
                   and
                   all
                   other
                   Images
                   of
                   him
                   condemned
                
                 Now
                 if
                 
                   T.
                   G.
                
                 were
                 sent
                 on
                 a
                 Mission
                 into
                 any
                 of
                 those
                 parts
                 where
                 God
                 was
                 worshipped
                 after
                 such
                 a
                 manner
                 ,
                 I
                 have
                 a
                 great
                 desire
                 to
                 understand
                 ,
                 what
                 his
                 opinion
                 would
                 be
                 concerning
                 this
                 kind
                 of
                 worship
                 ;
                 whether
                 it
                 were
                 Idolatry
                 or
                 no
                 ?
                 If
                 not
                 ,
                 they
                 might
                 still
                 continue
                 in
                 it
                 and
                 be
                 saved
                 ;
                 as
                 far
                 as
                 men
                 can
                 be
                 saved
                 by
                 the
                 meer
                 light
                 of
                 Nature
                 ,
                 which
                 herein
                 
                   T.
                   G.
                
                 thinks
                 they
                 follow
                 exactly
                 ;
                 for
                 they
                 honour
                 God
                 by
                 worshipping
                 his
                 Image
                 .
                 If
                 it
                 be
                 Idolatry
                 ,
                 how
                 comes
                 it
                 to
                 be
                 so
                 ?
                 for
                 this
                 is
                 neither
                 
                   the
                   representation
                   of
                   some
                   Pigment
                   ,
                   but
                   of
                   a
                   real
                   Being
                   ;
                   nor
                   is
                   it
                   
                   of
                   some
                   real
                   thing
                   falsely
                   taken
                   to
                   be
                   God
                   ,
                
                 which
                 is
                 his
                 larger
                 notion
                 of
                 an
                 Idol
                 ;
                 but
                 it
                 is
                 looked
                 on
                 only
                 as
                 the
                 Image
                 of
                 the
                 
                   True
                   God
                
                 ;
                 and
                 that
                 not
                 as
                 a
                 
                   proper
                   Likeness
                
                 ,
                 but
                 by
                 
                   Analogical
                   representation
                
                 ,
                 and
                 consequently
                 according
                 to
                 
                   T.
                   G.
                
                 is
                 
                   no
                   disparagement
                   to
                   the
                   Deity
                
                 .
                 
              
               
                 But
                 whatever
                 T.
                 G's
                 opinion
                 in
                 this
                 case
                 is
                 ,
                 
                 the
                 Fathers
                 when
                 they
                 discoursed
                 against
                 the
                 
                   Heathen
                   Idolatry
                
                 ,
                 made
                 use
                 of
                 such
                 arguments
                 which
                 held
                 against
                 such
                 Images
                 and
                 representations
                 as
                 these
                 ;
                 and
                 that
                 upon
                 these
                 two
                 weighty
                 considerations
                 .
              
               
                 1.
                 
                 Because
                 such
                 a
                 representation
                 of
                 God
                 ,
                 was
                 unsuitable
                 to
                 his
                 Nature
                 .
              
               
                 2.
                 
                 Because
                 it
                 was
                 repugnant
                 to
                 his
                 Will.
                 
              
               
                 1.
                 
                 Because
                 such
                 a
                 representation
                 of
                 God
                 was
                 unsuitable
                 to
                 his
                 Nature
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 
                   Clemens
                   Alexandrinus
                
                 .
                 
                 
                   A
                   visible
                   representation
                   of
                   the
                   Deity
                   lessens
                   his
                   Majesty
                   ;
                   and
                   it
                   is
                   a
                   disparagement
                   to
                   an
                   intellectual
                   Being
                   to
                   worship
                   him
                   by
                   sensible
                   matter
                   :
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                 Moses
                 
                   forbad
                   any
                   Image
                   to
                   be
                   made
                   of
                   God
                   ,
                   that
                   we
                   might
                   ascend
                   above
                   sensible
                   things
                   ;
                   and
                   thereby
                   declaring
                   
                   God
                   to
                   be
                   invisible
                   ,
                   and
                   incomprehensible
                   .
                   And
                   from
                   hence
                
                 Zeno
                 
                   the
                   Stoick
                   said
                   ,
                   no
                   workmanship
                   of
                   man
                   could
                   be
                   worthy
                   of
                   God.
                
                 And
                 in
                 another
                 place
                 ,
                 he
                 saith
                 ,
                 
                 
                   the
                   reason
                   why
                
                 Numa
                 
                   forbad
                   any
                   Image
                   of
                   God
                   like
                   to
                   man
                   ,
                   or
                   any
                   living
                   creature
                   ,
                   was
                   ,
                   because
                   the
                   most
                   excellent
                   Being
                   could
                   be
                   represented
                   only
                   to
                   our
                   Minds
                   ;
                   and
                   that
                
                 Antisthenes
                 
                   learnt
                   that
                   from
                
                 Socrates
                 ,
                 
                   that
                   God
                   was
                   like
                   to
                   no
                   representation
                   we
                   could
                   make
                   of
                   him
                
                 ;
                 
                 
                   and
                   therefore
                   no
                   man
                   could
                   learn
                   any
                   thing
                   of
                   him
                   from
                   an
                   Image
                   ;
                   and
                
                 Xenophon
                 ,
                 
                   that
                   it
                   is
                   apparent
                   that
                   God
                   is
                   great
                   and
                   powerful
                   ,
                   but
                   we
                   know
                   not
                   how
                   to
                   make
                   any
                   thing
                   like
                   him
                   .
                
                 Is
                 it
                 possible
                 then
                 ,
                 that
                 such
                 Athenians
                 as
                 these
                 ,
                 should
                 look
                 on
                 any
                 Images
                 as
                 the
                 
                   proper
                   likenesses
                   of
                   God
                   ?
                   These
                   wiser
                   Heathens
                   ,
                   T.
                   G.
                
                 confesses
                 ,
                 
                 
                   did
                   mean
                   ,
                   that
                   the
                   nature
                   of
                   God
                   being
                   spiritual
                   and
                   invisible
                   ,
                   it
                   could
                   not
                   be
                   represented
                   by
                   any
                   thing
                   like
                   unto
                   it
                
                 ;
                 and
                 yet
                 these
                 were
                 
                   Athenian
                   Philosophers
                
                 ,
                 as
                 well
                 as
                 those
                 whom
                 ,
                 he
                 saith
                 ,
                 S.
                 Paul
                 
                   condemned
                   for
                   supposing
                   their
                   Images
                   to
                   be
                   proper
                   Likenesses
                   and
                   representations
                   of
                   the
                   Divinity
                   .
                
                 
                 But
                 
                   T.
                   G.
                
                 supposes
                 ,
                 
                   that
                   the
                   reason
                   why
                   the
                   worship
                   of
                   Images
                   is
                   a
                   disparagement
                   to
                   the
                   Deity
                   ,
                   and
                   incongruous
                   to
                   the
                   Divine
                   Nature
                   ,
                   is
                   ,
                   because
                   the
                   people
                   
                   gave
                   worship
                   to
                   them
                   as
                   Gods
                   ,
                   or
                   like
                   unto
                   the
                   Gods
                   they
                   worshipped
                
                 ;
                 whereas
                 I
                 have
                 now
                 plainly
                 shewed
                 ,
                 that
                 those
                 who
                 contended
                 for
                 the
                 Worship
                 of
                 Images
                 among
                 them
                 ,
                 did
                 neither
                 look
                 upon
                 them
                 
                   as
                   Gods
                
                 ,
                 nor
                 
                   like
                   to
                   their
                   Gods
                
                 ,
                 but
                 only
                 as
                 
                   Symbolical
                   representations
                
                 of
                 the
                 
                   Divine
                   Nature
                
                 .
                 And
                 the
                 Fathers
                 make
                 use
                 of
                 this
                 acknowledgement
                 of
                 theirs
                 of
                 
                   the
                   incongruity
                   of
                   Images
                   to
                   the
                   Deity
                   ,
                
                 from
                 thence
                 to
                 prove
                 the
                 incongruity
                 of
                 the
                 worship
                 of
                 them
                 .
                 So
                 that
                 it
                 is
                 not
                 ,
                 the
                 supposing
                 the
                 
                   Images
                   to
                   be
                   like
                   God
                
                 ,
                 which
                 they
                 condemn
                 in
                 them
                 ,
                 for
                 none
                 of
                 their
                 wiser
                 men
                 were
                 such
                 Fools
                 ;
                 but
                 the
                 making
                 of
                 such
                 Images
                 and
                 worshipping
                 of
                 them
                 ,
                 which
                 in
                 their
                 own
                 nature
                 were
                 so
                 infinitely
                 beneath
                 the
                 divine
                 Being
                 ,
                 did
                 tend
                 to
                 the
                 begetting
                 in
                 mens
                 minds
                 mean
                 and
                 unworthy
                 thoughts
                 of
                 God.
                 And
                 therefore
                 they
                 frequently
                 insist
                 upon
                 this
                 ,
                 
                   that
                   mens
                   imaginations
                   are
                   easily
                   tainted
                   and
                   corrupted
                   by
                   the
                   daily
                   representations
                   of
                   things
                   ,
                   especially
                   when
                   they
                   are
                   proposed
                   as
                   objects
                   of
                   worship
                   :
                
                 and
                 however
                 ,
                 the
                 very
                 manner
                 of
                 worshipping
                 an
                 infinite
                 ,
                 and
                 immaterial
                 Being
                 by
                 a
                 gross
                 and
                 material
                 representation
                 is
                 that
                 which
                 the
                 Fathers
                 condemn
                 as
                 most
                 unsuitable
                 to
                 the
                 Divine
                 Nature
                 .
                 
                   For
                   this
                
                 ,
                 Justin
                 Martyr
                 
                 saith
                 ,
                 
                   is
                   not
                   only
                   unreasonable
                   ,
                   but
                   it
                   is
                   done
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   with
                   the
                   reproach
                   of
                   God
                   ,
                
                 
                 
                   whose
                   glory
                   and
                   form
                   is
                   inexpressible
                   .
                   Athenagoras
                
                 saith
                 ,
                 
                 
                   if
                   God
                   and
                   matter
                   be
                   all
                   one
                   ,
                   it
                   is
                   then
                   reasonable
                   to
                   worship
                   God
                   by
                   giving
                   worship
                   to
                   sensible
                   matter
                   ;
                   but
                   if
                   there
                   be
                   an
                   infinite
                   distance
                   between
                   them
                   ,
                   why
                   are
                   we
                   accused
                   for
                   not
                   doing
                   it
                   ?
                   And
                   if
                   we
                   refuse
                   to
                   worship
                   the
                   workmanship
                   of
                   God
                   ,
                
                 viz.
                 
                   the
                   Heaven
                   and
                   Elements
                
                 ;
                 
                 
                   why
                   should
                   we
                   do
                   it
                   to
                   the
                   workmanship
                   of
                   men
                   ?
                   Origen
                
                 looks
                 on
                 this
                 ,
                 
                 
                   as
                   one
                   of
                   the
                   most
                   peculiar
                   characters
                   of
                   the
                   Christian
                   doctrine
                   ,
                   that
                   it
                   raises
                   mens
                   minds
                   above
                   Images
                   and
                   all
                   worship
                   of
                   Creatures
                   to
                   the
                   Creator
                   of
                   all
                   things
                   ,
                   and
                   that
                   it
                   is
                   one
                   of
                   the
                   first
                   things
                   the
                   Catechumens
                   are
                   instructed
                   in
                   ,
                   to
                   despise
                   Idols
                   ,
                
                 
                 
                   and
                   all
                   Images
                
                 ;
                 He
                 saith
                 ,
                 
                   it
                   is
                   not
                   only
                   a
                   foolish
                   thing
                   to
                   pray
                   to
                   Images
                   ,
                   as
                
                 Heraclitus
                 
                   said
                   ;
                   but
                   to
                   seem
                   to
                   do
                   it
                   as
                   the
                   Philosophers
                   did
                   .
                   If
                   they
                   are
                   worshipped
                   ,
                   it
                   must
                   be
                   either
                   as
                   Gods
                   ,
                   which
                
                 Celsus
                 denyed
                 ,
                 
                 
                   or
                   as
                   representations
                   of
                   God
                   ,
                   which
                   cannot
                   be
                   ,
                   because
                   God
                   is
                   invisible
                   and
                   incorporeal
                   :
                   and
                   therefore
                   ,
                
                 he
                 saith
                 ,
                 
                 
                   that
                   the
                   Christians
                   would
                   not
                   endure
                   the
                   worship
                   of
                   God
                   by
                   Images
                   ;
                   and
                   although
                   other
                   Nations
                   did
                   refuse
                   the
                   worship
                   of
                   Images
                   ,
                
                 (
                 with
                 whom
                 Celsus
                 
                 parallels
                 the
                 Christians
                 )
                 
                   yet
                   it
                   was
                   not
                   upon
                   the
                   same
                   ground
                   that
                   the
                   Christians
                   did
                   ,
                
                 viz.
                 
                   because
                   they
                   would
                   not
                   debase
                   and
                   draw
                   down
                   the
                   worship
                   of
                   God
                   towards
                   matter
                   so
                   fashioned
                   and
                   formed
                   .
                   Lactantius
                
                 shews
                 ,
                 
                 
                   how
                   unreasonable
                   it
                   is
                   to
                   worship
                   God
                   by
                   an
                   Image
                   ;
                   since
                   Images
                   are
                   intended
                   to
                   represent
                   the
                   absent
                   ;
                   but
                   God
                   is
                   every
                   where
                   present
                   .
                   But
                   if
                   there
                   ought
                   to
                   be
                   any
                   Image
                   of
                   God
                
                 (
                 which
                 he
                 calls
                 
                   simulachrum
                   Dei
                
                 ,
                 and
                 surely
                 doth
                 not
                 signifie
                 
                   an
                   Idol
                
                 in
                 T.
                 G's
                 sense
                 ;
                 and
                 I
                 hope
                 here
                 he
                 will
                 not
                 charge
                 me
                 with
                 want
                 of
                 fidelity
                 in
                 translating
                 it
                 
                   Image
                   )
                   it
                   ought
                   to
                   be
                   living
                   and
                   sensible
                   ,
                   because
                   God
                   lives
                   for
                   ever
                   :
                   therefore
                   that
                   cannot
                   be
                   the
                   Image
                   of
                   God
                   that
                   is
                   made
                   by
                   the
                   Work
                   of
                   mens
                   hands
                   ,
                   but
                   Man
                   himself
                   ,
                   who
                   gives
                   all
                   the
                   art
                   and
                   beauty
                   to
                   them
                   which
                   they
                   have
                   ;
                   but
                   poor
                   silly
                   men
                   as
                   they
                   are
                   ,
                   they
                   do
                   not
                   consider
                   ,
                   that
                   if
                   their
                   Images
                   had
                   sense
                   and
                   motion
                   ,
                   they
                   would
                   worship
                   the
                   Men
                   that
                   made
                   them
                   ;
                   and
                   brought
                   them
                   into
                   such
                   a
                   curious
                   figure
                   out
                   of
                   rude
                   and
                   unpolished
                   matter
                   .
                   Who
                   can
                   be
                   so
                   foolish
                   to
                   imagine
                   ,
                   there
                   can
                   be
                   any
                   thing
                   of
                   God
                   in
                   that
                   Image
                   ,
                   in
                   which
                   there
                   is
                   nothing
                   of
                   man
                   ,
                   but
                   the
                   meer
                   shadow
                   ?
                   But
                   their
                   minds
                   have
                   the
                   deepest
                   tincture
                   of
                   folly
                   ;
                   for
                   those
                   who
                   have
                   sense
                   ,
                   worship
                   things
                   
                   that
                   have
                   none
                   ;
                   they
                   who
                   think
                   themselves
                   wise
                   ,
                   things
                   that
                   are
                   uncapable
                   of
                   Reason
                   ;
                   they
                   that
                   live
                   ,
                   things
                   that
                   cannot
                   stir
                   ,
                   and
                   they
                   that
                   came
                   from
                   heaven
                   ,
                   things
                   that
                   are
                   made
                   of
                   earth
                   .
                   What
                   is
                   this
                   ,
                
                 saith
                 he
                 ,
                 
                   but
                   to
                   invert
                   the
                   order
                   of
                   Nature
                   ,
                   to
                   adore
                   that
                   which
                   we
                   tread
                   upon
                   ?
                   Worship
                   him
                   that
                   lives
                   ,
                   if
                   ye
                   would
                   live
                   ;
                   for
                   he
                   must
                   dye
                   ,
                   that
                   gives
                   up
                   his
                   Soul
                   to
                   things
                   that
                   are
                   dead
                   .
                
                 And
                 after
                 he
                 hath
                 fully
                 shewn
                 his
                 Rhetorick
                 in
                 exposing
                 the
                 folly
                 of
                 
                   worshipping
                   Images
                
                 ,
                 he
                 concludes
                 very
                 severely
                 ;
                 
                 
                   quare
                   nonest
                   dubium
                   quin
                   Religio
                   nulla
                   sit
                   ,
                   ubicunque
                   simulachrum
                   est
                   .
                   Wherefore
                   there
                   can
                   be
                   no
                   true
                   Religion
                   ,
                   where
                   there
                   is
                   the
                   worship
                   of
                   Images
                
                 ;
                 no
                 ,
                 although
                 it
                 be
                 
                   simulachrum
                   Dei
                   ,
                   the
                   worship
                   of
                   God
                   by
                   an
                   Image
                
                 ;
                 for
                 his
                 reason
                 holds
                 against
                 all
                 ;
                 Religion
                 ,
                 saith
                 he
                 ,
                 
                   is
                   a
                   divine
                   thing
                   ,
                   and
                   whatever
                   is
                   divine
                   is
                   heavenly
                   ,
                   but
                   whatever
                   is
                   in
                   Images
                   is
                   earthy
                   ,
                   and
                   therefore
                   there
                   can
                   be
                   no
                   Religion
                   in
                   the
                   worship
                   of
                   Images
                   .
                
                 What
                 sport
                 do
                 
                   Tertullian
                   ,
                   Minucius
                
                 ,
                 and
                 Arnobius
                 make
                 with
                 the
                 Images
                 which
                 were
                 
                   consecrated
                   to
                   divine
                   worship
                
                 ?
                 
                 from
                 the
                 meanness
                 of
                 the
                 matter
                 they
                 are
                 made
                 of
                 ,
                 
                   the
                   pains
                
                 ,
                 and
                 art
                 that
                 is
                 used
                 to
                 bring
                 them
                 into
                 their
                 shape
                 ,
                 the
                 casualties
                 of
                 fire
                 and
                 rottenness
                 ,
                 and
                 defilements
                 they
                 are
                 
                 subject
                 to
                 ,
                 and
                 many
                 other
                 Topicks
                 on
                 purpose
                 to
                 represent
                 the
                 ridiculousness
                 of
                 worshipping
                 such
                 things
                 ;
                 or
                 God
                 by
                 them
                 .
                 O
                 ,
                 saith
                 
                   Arnobius
                   ,
                   that
                   I
                   could
                   but
                   enter
                   into
                   the
                   bowels
                   of
                   an
                   Image
                   ,
                   and
                   lay
                   before
                   you
                   all
                   the
                   worthy
                   materials
                   they
                   are
                   made
                   up
                   of
                   ;
                   that
                   I
                   could
                   but
                   dissect
                   before
                   you
                   a
                
                 Jupiter
                 Olympius
                 ,
                 and
                 Capitolinus
                 .
                 Yet
                 these
                 were
                 dedicated
                 to
                 the
                 worship
                 of
                 the
                 
                   Supreme
                   God.
                
                 Would
                 men
                 ever
                 have
                 been
                 such
                 Fools
                 to
                 have
                 exposed
                 themselves
                 rather
                 than
                 such
                 Images
                 to
                 laughter
                 and
                 scorn
                 ,
                 if
                 they
                 had
                 used
                 any
                 such
                 themselves
                 ,
                 or
                 thought
                 them
                 capable
                 of
                 
                   relative
                   divine
                   worship
                
                 ?
                 How
                 easily
                 would
                 a
                 Heathen
                 of
                 common
                 understanding
                 have
                 stopt
                 the
                 mouths
                 of
                 these
                 powerful
                 Orators
                 ,
                 with
                 saying
                 but
                 a
                 few
                 such
                 words
                 to
                 any
                 one
                 of
                 them
                 .
                 
                   Fair
                   and
                   soft
                   ,
                   good
                   Sir
                   ;
                   while
                   you
                   declaim
                   so
                   much
                   against
                   our
                   Images
                   ,
                   think
                   of
                   your
                   own
                   ;
                   what
                   if
                   our
                   
                     Iupiter
                     Olympius
                  
                   ,
                   or
                   Capitolinus
                   be
                   made
                   of
                   Ivory
                   ,
                   or
                   Brass
                   ,
                   or
                   Marble
                   ;
                   what
                   if
                   the
                   Artificer
                   hath
                   taken
                   so
                   much
                   pains
                   about
                   them
                   ;
                   what
                   if
                   they
                   are
                   exposed
                   to
                   Weather
                   ,
                   and
                   Birds
                   ,
                   and
                   Fire
                   ,
                   and
                   a
                   thousand
                   casualties
                   :
                   are
                   not
                   the
                   Images
                   of
                   S.
                   Peter
                   ,
                   and
                   S.
                   Paul
                   ,
                   or
                   the
                   several
                   
                   Madonna
                   's
                   of
                   such
                   and
                   such
                   Oratories
                   liable
                   to
                   the
                   very
                   
                   same
                   accusations
                   ?
                   If
                   ours
                   are
                   unfit
                   for
                   worship
                   ,
                   are
                   not
                   yours
                   so
                   too
                   ?
                   if
                   we
                   be
                   ridiculous
                   ,
                   are
                   not
                   you
                   so
                   ?
                   and
                   so
                   much
                   the
                   more
                   ,
                   because
                   you
                   laugh
                   at
                   others
                   ,
                   for
                   what
                   you
                   do
                   your selves
                   .
                
                 So
                 that
                 we
                 must
                 either
                 think
                 the
                 first
                 Christians
                 prodigious
                 Fools
                 ,
                 or
                 they
                 must
                 utterly
                 condemn
                 all
                 Images
                 for
                 
                   Religious
                   Worship
                
                 ;
                 and
                 not
                 meerly
                 the
                 Heathens
                 on
                 considerations
                 peculiar
                 to
                 them
                 .
                 And
                 that
                 we
                 may
                 not
                 think
                 this
                 a
                 meer
                 heat
                 of
                 Eloquence
                 in
                 these
                 men
                 ,
                 we
                 find
                 the
                 same
                 thing
                 asserted
                 by
                 the
                 most
                 grave
                 and
                 sober
                 Writers
                 of
                 the
                 Christian
                 Church
                 ,
                 when
                 they
                 had
                 to
                 deal
                 not
                 with
                 the
                 rabble
                 ,
                 but
                 their
                 most
                 understanding
                 Adversaries
                 .
                 
                   We
                   have
                   no
                   material
                   Images
                   at
                   all
                   ,
                
                 saith
                 
                   Clemens
                   Alexandrinus
                
                 ,
                 
                 
                   we
                   have
                   only
                   one
                   intellectual
                   Image
                   ,
                   who
                   is
                   the
                   only
                   true
                   God
                   ;
                   We
                   worship
                   but
                   one
                   Image
                   which
                   is
                   of
                   the
                   Invisible
                   and
                   Omnipotent
                   God
                   ,
                
                 saith
                 S.
                 Hierome
                 .
                 
                 
                   No
                   Image
                   of
                   God
                   ought
                   to
                   be
                   worshipped
                   ,
                   but
                   that
                   which
                   is
                   what
                   he
                   is
                   ,
                   neither
                   is
                   that
                   to
                   be
                   worshiped
                   in
                   his
                   stead
                   ,
                   but
                   together
                   with
                   him
                   ,
                
                 saith
                 S.
                 Augustin
                 .
                 
                 Where
                 it
                 is
                 observable
                 that
                 the
                 reason
                 of
                 worship
                 given
                 to
                 this
                 
                   Eternal
                   Image
                   of
                   God
                
                 ,
                 is
                 not
                 communicable
                 to
                 any
                 Image
                 made
                 of
                 him
                 ,
                 as
                 to
                 his
                 
                   humane
                   Nature
                
                 ;
                 for
                 it
                 cannot
                 be
                 said
                 of
                 the
                 humane
                 nature
                 it self
                 ,
                 
                 that
                 it
                 is
                 God
                 ,
                 much
                 less
                 of
                 any
                 Image
                 or
                 representation
                 of
                 it
                 .
                 Therefore
                 let
                 
                   T.
                   G.
                
                 judge
                 whether
                 the
                 
                   worshipping
                   Christ
                   by
                   an
                   Image
                
                 ,
                 be
                 not
                 equally
                 condemned
                 by
                 the
                 Fathers
                 with
                 the
                 worship
                 of
                 God
                 by
                 an
                 Image
                 ;
                 but
                 of
                 that
                 hereafter
                 .
                 Eusebius
                 answering
                 Porphyrie
                 about
                 the
                 Image
                 of
                 God
                 ,
                 
                 saith
                 ,
                 
                   What
                   agreement
                   is
                   there
                   between
                   the
                   Image
                   of
                   a
                   man
                   and
                   the
                   Divine
                   understanding
                   ?
                   I
                   think
                   it
                   hath
                   very
                   little
                   to
                   a
                   mans
                   mind
                   ,
                   since
                   that
                   is
                   incorporeal
                   ,
                   simple
                   ,
                   indivisible
                   ;
                   the
                   other
                   quite
                   contrary
                   ,
                   and
                   only
                   a
                   dull
                   representation
                   of
                   a
                   mans
                   shape
                   ;
                   The
                   only
                   resemblance
                   of
                   God
                   lies
                   in
                   the
                   soul
                   ,
                   which
                   cannot
                   be
                   expressed
                   in
                   Colours
                   or
                   Figures
                   ;
                   and
                   if
                   that
                   cannot
                   which
                   is
                   infinitely
                   short
                   of
                   the
                   Divine
                   Nature
                   ,
                   what
                   madness
                   is
                   it
                   to
                   make
                   the
                   Image
                   of
                   a
                   man
                   to
                   represent
                   the
                   Figure
                   and
                   form
                   of
                   God
                   ?
                   For
                   the
                   Divine
                   Nature
                   must
                   be
                   conceived
                   with
                   a
                   clear
                   and
                   pure
                   understanding
                   free
                   from
                   all
                   corruptible
                   matter
                   ;
                   but
                   that
                   Image
                   of
                   God
                   in
                   the
                   likeness
                   of
                   man
                   ,
                   contains
                   only
                   the
                   Image
                   of
                   a
                   mortal
                   man
                   ,
                   and
                   that
                   not
                   of
                   all
                   of
                   him
                   ,
                   but
                   of
                   the
                   worst
                   part
                   only
                   ,
                   without
                   the
                   least
                   shadow
                   of
                   Life
                   or
                   Soul.
                   How
                   then
                   can
                   the
                   God
                   over
                   all
                   ,
                   and
                   the
                   Mind
                   which
                   framed
                   the
                   World
                   be
                   the
                   same
                   that
                   is
                   represented
                   in
                   Brass
                   or
                   Ivory
                   ?
                
                 
                 S.
                 Augustin
                 ,
                 
                 relating
                 the
                 saying
                 of
                 Varro
                 ,
                 about
                 
                   representing
                   God
                   by
                   the
                   Image
                   of
                   a
                   mans
                   body
                   ,
                   which
                   contains
                   his
                   Soul
                   which
                   resembles
                   God
                   ,
                
                 saith
                 ,
                 
                   that
                   herein
                   he
                   lost
                   that
                   prudence
                   and
                   sobriety
                   he
                   discovered
                   in
                   saying
                   ,
                   that
                   those
                   who
                   first
                   brought
                   in
                   Images
                   among
                   the
                
                 Romans
                 ,
                 
                   abated
                   their
                   Reverence
                
                 (
                 to
                 the
                 Deity
                 )
                 
                   and
                   added
                   to
                   their
                   errour
                
                 ;
                 
                 
                   and
                   that
                   the
                   Gods
                   were
                   more
                   purely
                   worshipped
                   without
                   Images
                   :
                   wherein
                   ,
                
                 saith
                 S.
                 
                   Augustin
                   ,
                   he
                   came
                   very
                   near
                   to
                   the
                   Truth
                   .
                   And
                   if
                   he
                   durst
                   speak
                   openly
                   against
                   so
                   ancient
                   an
                   errour
                   ,
                   he
                   would
                   say
                   ,
                   that
                   one
                   God
                   ought
                   to
                   be
                   worshipped
                   ,
                   and
                   that
                   without
                   an
                   Image
                   :
                   the
                   folly
                   of
                   Images
                   being
                   apt
                   to
                   bring
                   the
                   Deity
                   into
                   contempt
                   .
                
                 Is
                 it
                 possible
                 to
                 condemn
                 the
                 worship
                 of
                 God
                 by
                 an
                 Image
                 in
                 more
                 express
                 words
                 than
                 S.
                 Austin
                 here
                 does
                 ?
              
               
                 2.
                 
                 Because
                 the
                 
                   worship
                   of
                   God
                
                 by
                 Images
                 is
                 repugnant
                 to
                 his
                 Will.
                 
                 
                   Clemens
                   Alexandrinus
                
                 mentions
                 the
                 Law
                 given
                 by
                 Moses
                 ,
                 
                 
                   against
                   the
                   making
                   any
                   Image
                   of
                   God
                
                 in
                 the
                 place
                 before
                 mentioned
                 ;
                 and
                 which
                 he
                 there
                 asserts
                 to
                 be
                 still
                 obligatory
                 to
                 Christians
                 .
                 But
                 although
                 he
                 there
                 repeats
                 the
                 Command
                 at
                 large
                 against
                 all
                 sorts
                 of
                 Images
                 ,
                 yet
                 it
                 is
                 observable
                 that
                 when
                 he
                 
                 goes
                 about
                 to
                 set
                 down
                 all
                 the
                 Commandments
                 ,
                 this
                 by
                 some
                 artificial
                 hand
                 is
                 conveyed
                 out
                 of
                 the
                 way
                 ;
                 and
                 the
                 
                   second
                   Commandment
                
                 is
                 ,
                 
                 
                   Thou
                   shalt
                   not
                   take
                   the
                   Name
                   of
                   the
                   Lord
                   ,
                
                 &c.
                 which
                 made
                 me
                 not
                 a
                 little
                 wonder
                 ,
                 finding
                 Clemens
                 so
                 often
                 in
                 other
                 places
                 expressing
                 his
                 zeal
                 against
                 Images
                 .
                 But
                 it
                 is
                 not
                 hard
                 to
                 guess
                 what
                 hands
                 his
                 
                   Greek
                   Copies
                
                 have
                 passed
                 through
                 ,
                 since
                 the
                 
                   second
                   Nicene
                   Council
                
                 ;
                 yet
                 we
                 are
                 beholding
                 to
                 them
                 for
                 leaving
                 so
                 much
                 evidence
                 of
                 their
                 foul
                 dealing
                 behind
                 them
                 ;
                 for
                 within
                 few
                 Pages
                 ,
                 
                 he
                 saith
                 ,
                 
                   the
                   tenth
                   Commandment
                   takes
                   in
                   all
                   sorts
                   of
                   Concupiscence
                   ,
                
                 and
                 therefore
                 the
                 precept
                 against
                 Images
                 must
                 be
                 a
                 
                   distinct
                   Command
                
                 to
                 make
                 up
                 the
                 number
                 :
                 so
                 that
                 Sylburgius
                 justly
                 complains
                 that
                 the
                 place
                 is
                 mutilated
                 .
                 If
                 Clemens
                 did
                 not
                 think
                 this
                 precept
                 concerned
                 Christians
                 ,
                 he
                 would
                 never
                 have
                 objected
                 it
                 as
                 an
                 absurdity
                 against
                 a
                 sort
                 of
                 Gnosticks
                 ,
                 that
                 thought
                 themselves
                 bound
                 to
                 oppose
                 the
                 Law
                 ,
                 
                   why
                   then
                
                 ,
                 saith
                 he
                 ,
                 
                   when
                   God
                   said
                
                 ,
                 
                 
                   Thou
                   shalt
                   not
                   make
                   any
                   Graven
                   Image
                   ,
                   you
                   were
                   best
                   go
                   and
                   worship
                   Images
                   .
                
                 By
                 all
                 which
                 we
                 see
                 ,
                 that
                 he
                 thought
                 the
                 precept
                 to
                 be
                 still
                 in
                 force
                 ,
                 and
                 that
                 it
                 was
                 intended
                 against
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 those
                 Images
                 ,
                 such
                 as
                 respect
                 God
                 ,
                 and
                 not
                 
                 meerly
                 the
                 
                   Heathen
                   Idols
                   .
                   Origen
                
                 saith
                 ,
                 
                 
                   that
                   for
                   the
                   sake
                   of
                   that
                   Law
                   ,
                   Thou
                   shalt
                   not
                   make
                   to
                   thy self
                   any
                   Graven
                   Image
                   ,
                   the
                   Christians
                   would
                   rather
                   die
                   than
                   defile
                   their
                   Faith
                   with
                   such
                   impieties
                   as
                   the
                   worship
                   of
                   Images
                   :
                   and
                   therefore
                   their
                   case
                   was
                   very
                   different
                   from
                   that
                   of
                   the
                   Scythians
                   ,
                   Numidians
                   ,
                   Seres
                   and
                   Persians
                   ,
                   with
                   whom
                
                 Celsus
                 
                   joyned
                   them
                   in
                   the
                   contempt
                   of
                   Images
                   .
                
                 When
                 Symmachus
                 pleaded
                 with
                 Valentinian
                 for
                 the
                 toleration
                 of
                 the
                 
                   Pagan
                   Religion
                
                 ,
                 
                 on
                 this
                 pretence
                 ,
                 
                   that
                   the
                   same
                   God
                   was
                   worshipped
                   by
                   all
                   ,
                   and
                   that
                   by
                   several
                   waies
                   men
                   aimed
                   at
                   the
                   same
                   end
                
                 ;
                 S.
                 Ambrose
                 answers
                 ,
                 
                 
                   That
                   God
                   himself
                   was
                   fittest
                   to
                   teach
                   what
                   way
                   he
                   would
                   be
                   served
                   in
                   :
                   You
                   worship
                   the
                   Work
                   of
                   mens
                   hands
                   ,
                   we
                   account
                   it
                   an
                   injury
                   to
                   God
                   to
                   call
                   anything
                   by
                   His
                   Name
                   that
                   can
                   be
                   made
                   by
                   man
                
                 ;
                 Non
                 vult
                 se
                 Deus
                 in
                 Lapidibus
                 coli
                 ,
                 
                   God
                   hath
                   declared
                   ,
                   He
                   will
                   not
                   be
                   worshipped
                   after
                   such
                   a
                   manner
                   .
                
                 Whereby
                 we
                 see
                 the
                 Primitive
                 Christians
                 fixed
                 themselves
                 on
                 the
                 Command
                 of
                 God
                 ,
                 as
                 upon
                 an
                 immoveable
                 rock
                 ,
                 against
                 the
                 Worship
                 of
                 Images
                 .
              
               
                 Thus
                 much
                 may
                 suffice
                 to
                 have
                 shewn
                 in
                 this
                 place
                 ,
                 that
                 the
                 Controversie
                 between
                 the
                 Christians
                 and
                 Heathens
                 about
                 the
                 worship
                 of
                 Images
                 ,
                 was
                 not
                 whether
                 
                 they
                 were
                 
                   proper
                   Likenesses
                   of
                   God
                
                 ,
                 from
                 the
                 apprehensions
                 they
                 had
                 of
                 their
                 Images
                 .
                 I
                 proceed
                 now
                 to
                 shew
                 it
                 .
              
               
                 2.
                 
                 From
                 the
                 Notions
                 they
                 had
                 of
                 their
                 Gods.
                 And
                 here
                 ,
                 I
                 must
                 in
                 the
                 first
                 place
                 ,
                 
                 exclude
                 those
                 who
                 in
                 Truth
                 were
                 Atheists
                 and
                 not
                 Idolaters
                 ,
                 I
                 mean
                 the
                 
                   Epicurean
                   Philosophers
                
                 ,
                 who
                 although
                 they
                 seemed
                 to
                 assert
                 some
                 
                   pleasant
                   Beings
                
                 ,
                 that
                 lived
                 in
                 perfect
                 ease
                 ,
                 far
                 from
                 the
                 noise
                 and
                 smoke
                 of
                 the
                 World
                 ;
                 yet
                 they
                 utterly
                 overthrew
                 all
                 foundations
                 of
                 worship
                 in
                 Prayers
                 ,
                 or
                 Sacrifices
                 ,
                 by
                 denying
                 the
                 Gods
                 to
                 have
                 any
                 regard
                 to
                 the
                 actions
                 of
                 men
                 ,
                 for
                 fear
                 of
                 disturbing
                 their
                 sweet
                 repose
                 .
                 These
                 indeed
                 made
                 
                   their
                   Gods
                   like
                   men
                
                 ,
                 but
                 so
                 thin
                 and
                 airy
                 ,
                 that
                 they
                 could
                 not
                 bear
                 the
                 least
                 justle
                 of
                 Atoms
                 ,
                 and
                 so
                 quiet
                 and
                 still
                 that
                 the
                 least
                 thought
                 of
                 business
                 would
                 destroy
                 their
                 happiness
                 .
                 These
                 were
                 only
                 made
                 for
                 fine
                 
                 Idea's
                 to
                 amuse
                 the
                 people
                 with
                 ,
                 but
                 any
                 one
                 might
                 see
                 that
                 they
                 were
                 never
                 intended
                 for
                 the
                 objects
                 of
                 worship
                 ;
                 and
                 therefore
                 Plutarch
                 and
                 Athenaeus
                 say
                 ,
                 
                 That
                 Epicurus
                 took
                 away
                 all
                 the
                 worship
                 of
                 the
                 Gods
                 ;
                 however
                 he
                 complyed
                 with
                 the
                 common
                 practises
                 of
                 the
                 people
                 ;
                 and
                 when
                 he
                 lift
                 up
                 his
                 Hands
                 to
                 his
                 Mouth
                 ,
                 in
                 token
                 of
                 adoration
                 ,
                 
                 he
                 could
                 not
                 but
                 laugh
                 through
                 his
                 Fingers
                 at
                 the
                 Gods
                 they
                 worshipped
                 .
              
               
                 But
                 we
                 may
                 see
                 by
                 the
                 discourse
                 of
                 the
                 Academick
                 and
                 Stoick
                 ,
                 with
                 the
                 Epicurean
                 in
                 Cicero
                 ,
                 how
                 much
                 they
                 abhorred
                 this
                 Epicurean
                 doctrine
                 of
                 
                   the
                   Gods
                   being
                   like
                   to
                   men
                
                 ;
                 and
                 Velleius
                 the
                 Epicurean
                 doth
                 in
                 effect
                 confess
                 ,
                 there
                 were
                 no
                 Philosophers
                 of
                 that
                 mind
                 besides
                 themselves
                 .
                 For
                 he
                 reckons
                 up
                 all
                 the
                 opinions
                 of
                 the
                 other
                 Philosophers
                 concerning
                 the
                 Nature
                 of
                 the
                 Gods
                 after
                 such
                 a
                 manner
                 ,
                 as
                 to
                 discover
                 that
                 this
                 opinion
                 was
                 peculiar
                 to
                 their
                 own
                 Sect.
                 He
                 acknowledges
                 ,
                 that
                 Thales
                 asserted
                 
                   God
                   to
                   be
                   an
                   Eternal
                   Mind
                   ,
                   which
                   framed
                   all
                   things
                   out
                   of
                   Water
                
                 ;
                 
                 even
                 Anaximander
                 and
                 Anaximenes
                 ,
                 who
                 held
                 only
                 
                   Material
                   Gods
                
                 ,
                 or
                 
                   first
                   principles
                
                 (
                 for
                 even
                 the
                 Atheist
                 were
                 willing
                 to
                 have
                 matter
                 believed
                 to
                 be
                 a
                 God
                 by
                 them
                 ,
                 to
                 avoid
                 the
                 odium
                 of
                 Atheism
                 among
                 the
                 people
                 )
                 yet
                 
                   these
                   rejected
                   a
                   humane
                   form
                
                 ;
                 at
                 which
                 the
                 Epicurean
                 is
                 displeased
                 ,
                 as
                 though
                 they
                 might
                 have
                 flattered
                 the
                 people
                 ,
                 (
                 as
                 they
                 did
                 )
                 in
                 the
                 fashion
                 ,
                 as
                 well
                 as
                 in
                 the
                 name
                 of
                 a
                 Deity
                 .
                 Some
                 have
                 undertaken
                 to
                 clear
                 Anaximenes
                 ;
                 and
                 to
                 make
                 him
                 of
                 the
                 same
                 opinion
                 with
                 Thales
                 ,
                 
                 concerning
                 an
                 
                   incorporeal
                   Deity
                
                 ;
                 saying
                 that
                 by
                 Air
                 ,
                 he
                 meant
                 only
                 a
                 
                   Divine
                   
                   Spirit
                
                 ;
                 and
                 therefore
                 in
                 Plutarch
                 he
                 compares
                 it
                 to
                 the
                 Soul
                 of
                 Man
                 ,
                 
                 which
                 being
                 Air
                 doth
                 
                   animate
                   the
                   body
                
                 ;
                 and
                 
                   Diogenes
                   Apolloniates
                
                 his
                 disciple
                 held
                 Air
                 only
                 for
                 matter
                 ,
                 
                 and
                 Reason
                 for
                 the
                 
                   efficient
                   cause
                
                 :
                 as
                 St.
                 Augustin
                 tells
                 us
                 .
                 However
                 ,
                 Anaxagoras
                 another
                 disciple
                 of
                 Anaximenes
                 is
                 confessed
                 by
                 Velleius
                 to
                 hold
                 God
                 to
                 be
                 an
                 
                   infinite
                   and
                   active
                   mind
                   ;
                   free
                   from
                   all
                   mixture
                   of
                   matter
                
                 ;
                 as
                 the
                 words
                 of
                 Anaxagoras
                 in
                 Simplicius
                 do
                 express
                 his
                 meaning
                 :
                 
                 and
                 S.
                 Augustin
                 under
                 takes
                 his
                 vindication
                 against
                 the
                 Epicurean
                 objections
                 ,
                 which
                 suppose
                 it
                 impossible
                 for
                 us
                 to
                 understand
                 any
                 such
                 thing
                 as
                 Mind
                 without
                 the
                 
                   conjunction
                   of
                   sense
                   and
                   Matter
                   .
                   Pythagoras
                
                 said
                 ,
                 
                   That
                   God
                   was
                   a
                   quickening
                   Spirit
                   diffused
                   through
                   the
                   World
                
                 ;
                 which
                 is
                 best
                 expressed
                 by
                 Virgil
                 ,
                 in
                 those
                 words
                 after
                 the
                 sense
                 of
                 Pythagoras
                 ,
                 
                   
                     Spiritus
                     intus
                     alit
                     ,
                     totosque
                     infusa
                     per
                     artus
                  
                   
                     Mens
                     agitat
                     molem
                     ,
                     &
                     magno
                     se
                     corpore
                     miscet
                     .
                     
                  
                
              
               
                 Xenophanes
                 falls
                 under
                 the
                 same
                 condemnation
                 with
                 the
                 rest
                 for
                 asserting
                 
                   God
                   to
                   be
                   a
                   Mind
                
                 ;
                 but
                 he
                 went
                 somewhat
                 farther
                 ,
                 for
                 in
                 the
                 Verses
                 cited
                 out
                 of
                 him
                 
                 by
                 the
                 Fathers
                 ,
                 
                 he
                 said
                 ,
                 
                   That
                   God
                   was
                   like
                   to
                   man
                   neither
                   in
                   body
                   ,
                   nor
                   in
                   mind
                   :
                   and
                   for
                   men
                   to
                   make
                   an
                   Image
                   of
                   God
                   like
                   to
                   themselves
                   ,
                   was
                   all
                   one
                   as
                   if
                   a
                   Horse
                   should
                   paint
                   him
                   with
                   a
                   long
                   tail
                   and
                   four
                   feet
                   ,
                
                 if
                 he
                 had
                 understanding
                 enough
                 to
                 make
                 a
                 representation
                 of
                 the
                 Deity
                 ;
                 
                   or
                   an
                   Ox
                   or
                   a
                   Lion
                   should
                   draw
                   him
                   by
                   their
                   own
                   Figures
                   .
                   Parmenides
                
                 made
                 
                   God
                   to
                   be
                   of
                   a
                   circular
                   figure
                   in
                   the
                   fashion
                   of
                   a
                   Crown
                   or
                   Orb
                   of
                   Light
                   compassing
                   about
                   the
                   Heavens
                   .
                
                 Whatever
                 the
                 opinions
                 of
                 
                   Alcmaeon
                   ,
                   Empedocles
                   ,
                   Protagoras
                   ,
                   Diogenes
                   Apolloniates
                
                 were
                 ,
                 it
                 is
                 certain
                 the
                 Epicurean
                 despises
                 them
                 all
                 ;
                 because
                 they
                 either
                 appeared
                 too
                 doubtful
                 and
                 obscure
                 in
                 their
                 opinion
                 about
                 a
                 Deity
                 ,
                 or
                 at
                 least
                 seemed
                 to
                 make
                 him
                 of
                 an
                 inconvenient
                 form
                 to
                 deceive
                 the
                 people
                 .
                 Even
                 Democritus
                 himself
                 doth
                 not
                 please
                 him
                 ,
                 for
                 although
                 he
                 makes
                 his
                 Images
                 to
                 be
                 Gods
                 ,
                 yet
                 he
                 did
                 not
                 by
                 them
                 understand
                 such
                 as
                 
                   T.
                   G.
                
                 doth
                 ,
                 but
                 he
                 means
                 no
                 other
                 than
                 his
                 Atoms
                 (
                 which
                 Laertius
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 and
                 that
                 
                   first
                   matter
                
                 whence
                 they
                 arise
                 ;
                 but
                 ,
                 saith
                 
                   Velleius
                   ,
                   while
                   he
                   destroys
                   an
                   Eternal
                   Being
                   ,
                
                 Democritus
                 
                   must
                   needs
                   overthrow
                   the
                   very
                   opinion
                   of
                   a
                   Deity
                   ;
                   however
                   he
                   would
                   give
                   the
                   title
                   of
                   it
                   to
                   his
                   Images
                   or
                   matter
                   ,
                   or
                   the
                   minds
                   of
                   men
                   .
                
                 
                 He
                 grants
                 ,
                 that
                 according
                 to
                 
                   Plato
                   ,
                   God
                   is
                   an
                   incorporeal
                   mind
                
                 ;
                 but
                 then
                 ,
                 he
                 saith
                 ,
                 
                   he
                   must
                   want
                   sense
                   ,
                   and
                   prudence
                   ,
                   and
                   pleasure
                
                 (
                 i.
                 e.
                 Epicurean
                 pleasure
                 )
                 ,
                 but
                 withall
                 he
                 adds
                 ,
                 that
                 Plato
                 
                   contradicts
                   himself
                   ,
                   making
                   the
                   world
                   ,
                   and
                   the
                   Heavens
                   and
                   Stars
                   ,
                   and
                   Men
                   to
                   be
                   Gods
                   ,
                   which
                   are
                   both
                   false
                   in
                   themselves
                   ,
                   and
                   inconsistent
                   with
                   each
                   other
                   .
                
                 This
                 charge
                 against
                 Plato
                 seems
                 to
                 be
                 the
                 most
                 material
                 ,
                 and
                 therefore
                 deserves
                 to
                 be
                 more
                 fully
                 cleared
                 ,
                 which
                 shall
                 be
                 afterwards
                 done
                 ,
                 when
                 I
                 come
                 to
                 the
                 Platonick
                 doctrine
                 about
                 Divine
                 Worship
                 ,
                 where
                 it
                 will
                 be
                 made
                 appear
                 ,
                 that
                 Plato
                 did
                 assert
                 
                   one
                   supreme
                   and
                   incorporeal
                   Deity
                
                 ,
                 and
                 that
                 the
                 worship
                 allowed
                 by
                 him
                 to
                 
                   inferiour
                   Gods
                
                 was
                 of
                 the
                 same
                 nature
                 with
                 that
                 which
                 is
                 practised
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 and
                 that
                 he
                 no
                 more
                 believed
                 Images
                 to
                 be
                 like
                 the
                 
                   true
                   God
                
                 than
                 they
                 do
                 .
                 I
                 now
                 proceed
                 to
                 the
                 rest
                 of
                 the
                 Philosophers
                 opinions
                 in
                 this
                 matter
                 :
                 Xenophon
                 is
                 charged
                 by
                 the
                 Epicurean
                 ,
                 to
                 be
                 guilty
                 of
                 the
                 same
                 fault
                 with
                 Plato
                 ,
                 and
                 that
                 in
                 the
                 Memoires
                 of
                 Socrates
                 written
                 by
                 him
                 ,
                 he
                 saith
                 ,
                 
                   that
                   men
                   ought
                   not
                   to
                   enquire
                   after
                   the
                   Form
                   of
                   God
                   ;
                   and
                   that
                   it
                   is
                   impossible
                   for
                   us
                   to
                   know
                   it
                   :
                   for
                   we
                   only
                   know
                   ,
                
                 saith
                 he
                 ,
                 
                 
                   that
                   he
                   is
                   great
                   and
                   powerful
                   ,
                   who
                   makes
                   all
                   things
                   to
                   
                   quake
                   and
                   tremble
                   .
                   Antisthenes
                
                 acknowledged
                 
                   but
                   one
                   God
                   in
                   Nature
                   ,
                   although
                   there
                   were
                   many
                   of
                   the
                   Peoples
                   making
                
                 ;
                 by
                 which
                 ,
                 saith
                 Velleius
                 ,
                 he
                 
                   destroyed
                   the
                   force
                   and
                   nature
                   of
                   the
                   Gods
                   :
                
                 and
                 upon
                 the
                 Epicurean
                 supposition
                 that
                 they
                 were
                 like
                 to
                 men
                 ,
                 he
                 thought
                 it
                 necessary
                 for
                 their
                 pleasure
                 ,
                 that
                 there
                 should
                 be
                 more
                 than
                 one
                 to
                 keep
                 up
                 
                   good
                   fellowship
                
                 among
                 them
                 .
                 And
                 because
                 Speusippus
                 said
                 ,
                 
                   That
                   the
                   Divine
                   Nature
                   did
                   imply
                   a
                   Governing
                   Spirit
                   ,
                
                 he
                 thought
                 this
                 as
                 bad
                 as
                 
                   the
                   denying
                   his
                   Being
                
                 ;
                 it
                 being
                 to
                 his
                 apprehension
                 impossible
                 to
                 be
                 happy
                 and
                 to
                 Govern.
                 He
                 grants
                 ,
                 that
                 Aristotle
                 affirmed
                 
                   God
                   to
                   be
                   an
                   incorporeal
                   Being
                   ;
                   however
                   ,
                
                 he
                 saith
                 ,
                 
                   that
                   he
                   was
                   not
                   constant
                   to
                   himself
                   ,
                   sometimes
                   making
                   nothing
                   to
                   be
                   God
                   but
                   only
                   Mind
                   ;
                   at
                   other
                   times
                   attributing
                   Divinity
                   to
                   the
                   Heavens
                   and
                   parts
                   of
                   the
                   World
                
                 ;
                 but
                 as
                 the
                 late
                 Commentator
                 on
                 that
                 part
                 of
                 Tully
                 observes
                 ,
                 
                 the
                 former
                 was
                 only
                 the
                 
                   First
                   ,
                   Eternal
                   ,
                   Infinite
                   God
                   ,
                
                 the
                 other
                 a
                 
                   secondary
                   ,
                   limited
                
                 ,
                 and
                 
                   participative
                   Divinity
                
                 ,
                 and
                 rather
                 an
                 Image
                 of
                 the
                 Divinity
                 than
                 it self
                 :
                 as
                 he
                 proves
                 from
                 comparing
                 several
                 places
                 in
                 Aristotle
                 together
                 ,
                 
                 and
                 concludes
                 with
                 that
                 excellent
                 description
                 of
                 God
                 drawn
                 out
                 of
                 Aristotle
                 by
                 
                   Du
                   Vall
                   ,
                   God
                   is
                   an
                   Eternal
                   substance
                   ,
                   
                   and
                   Act
                   ,
                   without
                   potentiality
                   and
                   Matter
                   ,
                   without
                   magnitude
                   ,
                   parts
                   ,
                   division
                   ,
                
                 
                 
                   passion
                   ,
                   change
                   ,
                   intelligible
                   by
                   himself
                   ,
                   the
                   principle
                   of
                   Motion
                   ,
                   but
                   immovable
                   ,
                   the
                   Cause
                   of
                   Heaven
                   ,
                   and
                   ,
                   nature
                   ,
                   and
                   infinitely
                   happy
                   .
                   Mirare
                   Lector
                   ,
                
                 saith
                 
                   Du
                   Val
                   ,
                   hominis
                   Ethnici
                   Theologiam
                   .
                
                 See
                 how
                 far
                 Aristotle
                 was
                 from
                 thinking
                 the
                 
                   Athenian
                   Images
                   to
                   be
                   proper
                   Likenesses
                   of
                   the
                   Deity
                   .
                
                 If
                 to
                 these
                 now
                 we
                 add
                 the
                 Stoicks
                 ,
                 who
                 asserted
                 
                   God
                   to
                   be
                   a
                   Divine
                   Reason
                   and
                   Spirit
                   actuating
                   the
                   World
                   ,
                
                 we
                 have
                 a
                 full
                 Discovery
                 ,
                 that
                 by
                 the
                 confession
                 of
                 those
                 who
                 were
                 of
                 another
                 opinion
                 ,
                 all
                 the
                 famous
                 Sects
                 of
                 Philosophers
                 agreed
                 in
                 rejecting
                 that
                 principle
                 that
                 
                   the
                   Gods
                   were
                   of
                   humane
                   shape
                   ,
                
                 and
                 consequently
                 the
                 Idolatry
                 they
                 were
                 guilty
                 of
                 in
                 the
                 worship
                 of
                 Images
                 could
                 not
                 lie
                 in
                 this
                 ,
                 that
                 they
                 thought
                 their
                 
                   Images
                   to
                   be
                   proper
                   Likenesses
                   of
                   God.
                
                 Of
                 the
                 same
                 mind
                 with
                 these
                 were
                 the
                 
                   freer
                   Philosophers
                
                 of
                 following
                 Ages
                 :
                 among
                 whom
                 Cicero
                 deserves
                 a
                 name
                 ,
                 
                 were
                 it
                 only
                 for
                 that
                 excellent
                 description
                 of
                 God
                 ,
                 which
                 Lactantius
                 and
                 
                   S.
                   Augustin
                
                 quote
                 out
                 of
                 him
                 ,
                 
                 with
                 great
                 approbation
                 ,
                 
                   Neither
                   can
                   God
                   himself
                   be
                   otherwise
                   understood
                   by
                   us
                   ,
                   than
                   as
                   a
                   Mind
                   free
                   ,
                   and
                   disentangled
                   from
                   all
                   corporeal
                   mixtures
                   ,
                   perceiving
                   and
                   
                   moving
                   all
                   thing
                   .
                
                 The
                 same
                 thing
                 might
                 be
                 proved
                 of
                 
                   Seneca
                   ,
                   Epictetus
                   ,
                   Plutarch
                   ,
                   Alcinous
                   ,
                   Plotinus
                   ,
                   Proclus
                   ,
                   Sallustius
                   ,
                
                 and
                 others
                 ;
                 but
                 I
                 purposely
                 forbear
                 ,
                 both
                 because
                 these
                 are
                 sufficient
                 for
                 my
                 purpose
                 ,
                 and
                 because
                 it
                 may
                 be
                 said
                 by
                 those
                 who
                 have
                 nothing
                 else
                 to
                 say
                 ,
                 in
                 this
                 matter
                 that
                 they
                 came
                 to
                 have
                 truer
                 apprehensions
                 of
                 God
                 only
                 by
                 the
                 means
                 of
                 the
                 
                   Christian
                   Religion
                
                 .
                 Nay
                 ,
                 I
                 might
                 prove
                 that
                 many
                 of
                 the
                 very
                 Poets
                 themselves
                 had
                 much
                 nobler
                 conceptions
                 of
                 the
                 Deity
                 ,
                 than
                 to
                 imagine
                 him
                 to
                 have
                 any
                 thing
                 corporeal
                 ;
                 but
                 I
                 shall
                 only
                 mention
                 these
                 Verses
                 out
                 of
                 the
                 ancient
                 Tragoedian
                 ,
                 
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     Think
                     not
                     that
                     God
                     is
                     like
                     to
                     mortal
                     flesh
                     .
                  
                
                 From
                 whence
                 we
                 see
                 ,
                 that
                 if
                 there
                 were
                 any
                 so
                 foolish
                 among
                 the
                 Athenians
                 to
                 imagine
                 their
                 Gods
                 to
                 be
                 just
                 like
                 their
                 Images
                 ,
                 they
                 did
                 it
                 not
                 for
                 want
                 of
                 instruction
                 to
                 the
                 contrary
                 ;
                 and
                 if
                 the
                 nature
                 of
                 their
                 Idolatry
                 did
                 lie
                 in
                 this
                 ,
                 scarce
                 any
                 understanding
                 man
                 among
                 the
                 Heathens
                 that
                 did
                 really
                 believe
                 a
                 Deity
                 ,
                 was
                 guilty
                 of
                 it
                 .
              
               
               
                 2.
                 
                 
                   But
                   if
                   they
                   did
                   not
                   suppose
                   their
                   Images
                   to
                   be
                   the
                   proper
                   Likenesses
                   of
                   God
                   ,
                
                 
                 
                   yet
                   they
                   worshipped
                   the
                   Images
                   of
                   false
                   Gods
                   ,
                   or
                   they
                   worshipped
                   their
                   Images
                   themselves
                   for
                   Gods
                   ,
                   and
                   therefore
                   ,
                
                 saith
                 
                   T.
                   G.
                   the
                   Apostle
                   condemns
                   them
                   ,
                
                 
                 Rom.
                 1.
                 
                 
                   To
                   make
                   my
                   Discourse
                   come
                   home
                   to
                   them
                   I
                   must
                   shew
                   ,
                
                 saith
                 he
                 ,
                 
                   that
                   the
                   Images
                   by
                   which
                   they
                   honour
                   Christ
                   and
                   his
                   Saints
                   ,
                   are
                   worshipped
                   by
                   them
                   as
                   Gods
                   ,
                   or
                   as
                   the
                   Images
                   of
                   false
                   Gods
                   ,
                   as
                   those
                   were
                   of
                   which
                   the
                   Apostle
                   speaks
                   in
                   that
                   place
                   .
                
                 That
                 is
                 it
                 I
                 aim
                 at
                 ,
                 to
                 bring
                 my
                 discourse
                 as
                 
                   home
                   to
                   them
                
                 as
                 may
                 be
                 ;
                 and
                 therefore
                 to
                 give
                 him
                 full
                 satisfaction
                 ,
                 I
                 shall
                 enquire
                 whether
                 the
                 
                   Heathen
                   Idolatry
                
                 condemned
                 by
                 S.
                 Paul
                 ,
                 did
                 consist
                 in
                 one
                 of
                 these
                 two
                 things
                 ,
                 either
                 ,
                 1.
                 
                 
                   That
                   they
                   worshipped
                   only
                   the
                   Images
                   of
                   false
                   Gods.
                
                 Or
                 ,
                 2.
                 
                 
                   That
                   they
                   took
                   the
                   Images
                   themselves
                   for
                   Gods.
                   
                
              
               
                 1.
                 
                 Whether
                 their
                 Idolatry
                 lay
                 in
                 worshipping
                 the
                 
                   Images
                   of
                   false
                   Gods
                
                 ?
                 If
                 I
                 can
                 prove
                 ,
                 1.
                 
                 That
                 they
                 did
                 intend
                 to
                 worship
                 the
                 
                   true
                   God
                
                 ,
                 either
                 by
                 an
                 Image
                 purposely
                 for
                 him
                 ,
                 or
                 to
                 direct
                 the
                 worship
                 through
                 the
                 Gods
                 and
                 Images
                 they
                 worshipped
                 to
                 him
                 ;
                 And
                 2.
                 
                 That
                 there
                 is
                 no
                 
                   greater
                   repugnancy
                
                 in
                 the
                 manner
                 of
                 their
                 worship
                 ,
                 than
                 is
                 used
                 in
                 the
                 
                   Roman
                   
                   Church
                
                 ,
                 I
                 hope
                 I
                 shall
                 bring
                 my
                 Discourse
                 
                   home
                   enough
                
                 to
                 
                   T.
                   G.
                
                 
              
               
                 To
                 do
                 this
                 more
                 convincingly
                 I
                 shall
                 give
                 an
                 account
                 of
                 the
                 
                   principles
                   of
                   Divine
                   worship
                
                 among
                 the
                 Heathens
                 from
                 their
                 own
                 Writers
                 (
                 which
                 I
                 suppose
                 will
                 be
                 another
                 way
                 of
                 bringing
                 it
                 
                   home
                   to
                   them
                
                 )
                 and
                 because
                 
                   T.
                   G.
                
                 particularly
                 charges
                 Socrates
                 and
                 Plato
                 ,
                 I
                 shall
                 make
                 choice
                 of
                 the
                 
                   Platonick
                   principles
                   of
                   Divine
                   worship
                
                 ,
                 and
                 see
                 upon
                 what
                 grounds
                 they
                 become
                 guilty
                 of
                 Idolatry
                 ,
                 which
                 will
                 not
                 reach
                 home
                 to
                 themselves
                 .
                 
                   Card.
                   Bessarion
                
                 hath
                 written
                 an
                 elaborate
                 vindication
                 of
                 Plato
                 against
                 Trapezuntius
                 ,
                 
                 wherein
                 he
                 shews
                 that
                 Plato
                 did
                 assert
                 the
                 
                   Unity
                   ,
                   Power
                
                 ,
                 and
                 Goodness
                 of
                 God
                 ,
                 and
                 the
                 
                   Creation
                   of
                   all
                   things
                
                 by
                 him
                 ;
                 and
                 that
                 he
                 doth
                 this
                 frequently
                 and
                 constantly
                 ,
                 in
                 his
                 
                   Parmenides
                   ,
                   Phaedrus
                   ,
                   Phaedo
                   ,
                   Philebus
                   ,
                   Timaeus
                   ,
                   Sophista
                   ,
                   Laws
                   ,
                   Politicks
                   ,
                   Epistles
                   ,
                
                 every
                 where
                 .
                 
                 But
                 Trapezuntius
                 charges
                 
                   Plato
                   ,
                   that
                   although
                   he
                   did
                   acknowledge
                   God
                   ,
                   he
                   did
                   not
                   worship
                   him
                   ,
                   and
                   that
                   he
                   sacrificed
                   only
                   to
                   the
                   inferiour
                   Gods
                
                 ;
                 to
                 this
                 Bessarion
                 answers
                 ,
                 
                   
                     that
                     in
                     his
                  
                   Books
                   of
                   Laws
                   ,
                   which
                   were
                   made
                   for
                   the
                   People
                   ,
                   he
                   doth
                   not
                   expresly
                   prescribe
                   any
                   worship
                   to
                   God
                   under
                   the
                   name
                   of
                   One
                   ,
                   or
                   First
                   ,
                   or
                   Ineffable
                   ,
                   which
                   were
                   the
                   Titles
                   he
                   
                   had
                   given
                   him
                   in
                   his
                   Dialogues
                   ,
                   and
                   were
                   not
                   known
                   to
                   the
                   People
                   ;
                   but
                   in
                   his
                   eighth
                   book
                   of
                   Laws
                   ,
                   he
                   appoints
                   twelve
                   solemn
                   Feasts
                   to
                   the
                   twelve
                   Gods
                   of
                   whom
                   Iupiter
                   was
                   chief
                   ;
                   under
                   which
                   name
                   the
                   
                     Supream
                     God
                  
                   was
                   known
                   among
                   the
                   People
                   ,
                   than
                   which
                   name
                   in
                   the
                   proper
                   importance
                   of
                   it
                   ,
                   none
                   could
                   have
                   been
                   more
                   significant
                   of
                   the
                   Nature
                   of
                   the
                   
                     Supreme
                     God
                  
                   ;
                   and
                   that
                   he
                   retained
                   the
                   other
                   common
                   names
                   of
                   the
                   Gods
                   worshipped
                   among
                   them
                   (
                   that
                   he
                   might
                   not
                   seem
                   to
                   innovate
                   any
                   thing
                   in
                   Religion
                   )
                   although
                   the
                   Philosophers
                   understood
                   them
                   in
                   another
                   sense
                   than
                   the
                   common
                   people
                   did
                   ;
                   by
                   Iove
                   they
                   meant
                   the
                   
                     First
                     Being
                  
                   or
                   
                     Supreme
                     Deity
                  
                   ,
                   by
                   
                     Minerva
                     Wisdom
                  
                   ,
                   by
                   
                     Mercury
                     Reason
                  
                   ,
                   by
                   
                     Saturn
                     Eternity
                  
                   ,
                   by
                   
                     Neptune
                     Form
                  
                   ,
                   by
                   
                     Iuno
                     Matter
                  
                   ,
                   by
                   
                     Venus
                     Nature
                  
                   ,
                   by
                   Apollo
                   the
                   Sun
                   ,
                   by
                   Pan
                   the
                   Universe
                   ;
                   but
                   when
                   they
                   spake
                   to
                   the
                   People
                   about
                   the
                   worship
                   of
                   them
                   ,
                   they
                   did
                   not
                   mention
                   Wisdom
                   ,
                   or
                   Reason
                   ,
                   or
                   Eternity
                   ,
                   but
                   
                     Minerva
                     ,
                     Mercury
                     ,
                     Saturn
                  
                   ;
                   and
                   he
                   saith
                   ,
                   it
                   would
                   have
                   been
                   folly
                   in
                   them
                   to
                   have
                   done
                   otherwise
                   ,
                   the
                   People
                   being
                   accustomed
                   to
                   worship
                   the
                   Gods
                   under
                   these
                   names
                   ,
                   and
                   nothing
                   more
                   was
                   requisite
                   but
                   to
                   make
                   them
                   understand
                   
                   them
                   aright
                   .
                   But
                   for
                   Plato
                   himself
                   ,
                   he
                   saith
                   ,
                   
                     he
                     worshipped
                     the
                     Supreme
                     God
                     after
                     the
                     best
                     manner
                     ,
                  
                   i.
                   e.
                   
                     with
                     inward
                     Reverence
                     and
                     adoration
                  
                   ;
                   in
                   
                   Plato's
                   own
                   expressions
                   ,
                   
                     by
                     thinking
                     the
                     best
                     and
                     most
                     worthy
                     things
                     of
                     him
                     ,
                  
                   which
                   Bessarion
                   interprets
                   
                     in
                     Spirit
                     ,
                     and
                     in
                     Truth
                  
                   ;
                   and
                   he
                   adds
                   ,
                   that
                   Plato
                   looked
                   on
                   Sacrifices
                   ,
                   and
                   
                     Images
                     as
                     unworthy
                     of
                     him
                     who
                     was
                     a
                     pure
                     mind
                     ,
                     and
                     could
                     not
                     be
                     represented
                     by
                     any
                     Image
                     to
                     men
                     .
                  
                
                 But
                 
                 Plato's
                 Adversary
                 charges
                 him
                 ,
                 
                   with
                   giving
                   the
                   worship
                   of
                
                 Latria
                 
                   to
                   inferiour
                   Gods
                   ,
                   and
                   Creatures
                
                 :
                 to
                 which
                 Bessarion
                 saith
                 ,
                 
                   that
                   Latria
                   among
                   the
                   Heathens
                   signified
                   only
                   a
                   
                     stricter
                     kind
                     of
                     service
                  
                   which
                   some
                   men
                   paid
                   to
                   others
                   that
                   were
                   above
                   them
                   ;
                   
                   and
                   that
                   the
                   worship
                   by
                   sacrifice
                   by
                   a
                   long
                   custome
                   from
                   the
                   time
                   of
                   Zamolxis
                   and
                   Orpheus
                   was
                   looked
                   on
                   as
                   common
                   to
                   all
                   things
                   worshipped
                   by
                   them
                   ;
                   but
                   ,
                   saith
                   he
                   ,
                   he
                   referred
                   all
                   that
                   worship
                   which
                   others
                   gave
                   to
                   
                     many
                     and
                     different
                     Gods
                  
                   ,
                   to
                   the
                   First
                   and
                   
                     Chief
                     Principle
                     of
                     all
                     things
                  
                   ;
                   and
                   again
                   mentions
                   that
                   saying
                   in
                   his
                   Epinomis
                   ,
                   that
                   
                     the
                     most
                     suitable
                     worship
                     of
                     God
                     is
                     to
                     think
                     honourably
                     of
                     him
                     .
                  
                
                 Which
                 I
                 suppose
                 Plato
                 would
                 have
                 said
                 ,
                 was
                 the
                 same
                 thing
                 which
                 those
                 of
                 the
                 Church
                 of
                 Rome
                 
                 call
                 Latria
                 ,
                 and
                 that
                 he
                 could
                 by
                 no
                 means
                 understand
                 how
                 sacrifices
                 come
                 to
                 be
                 appropriated
                 to
                 it
                 ;
                 and
                 to
                 this
                 purpose
                 Bessarion
                 quotes
                 the
                 saying
                 of
                 
                   Porphyrius
                   ,
                   that
                   God
                   is
                   to
                   be
                   worshipped
                   in
                   Silence
                   ,
                   and
                   with
                   a
                   pure
                   mind
                   ;
                   and
                   with
                   the
                   sacrifice
                   of
                   a
                   good
                   life
                   .
                   And
                   as
                   to
                   other
                
                 Deities
                 which
                 Plato
                 
                   allowed
                   to
                   be
                   worshipped
                   ,
                   he
                   saith
                   ,
                
                 
                   
                     that
                     he
                     supposed
                     them
                     to
                     be
                  
                   inferiour
                   and
                   subordinate
                   to
                   the
                   Supreme
                   ,
                   
                   and
                   dependent
                   upon
                   him
                   ;
                   and
                   that
                   he
                   did
                   not
                   worship
                   empty
                   Statues
                   ,
                   but
                   one
                   God
                   the
                   principle
                   of
                   all
                   .
                
                 Which
                 being
                 compared
                 with
                 
                 Plato's
                 Law
                 ,
                 and
                 practice
                 about
                 worshipping
                 according
                 to
                 the
                 Custome
                 of
                 the
                 Countrey
                 ,
                 doth
                 imply
                 that
                 he
                 worshipped
                 Images
                 with
                 a
                 respect
                 to
                 the
                 
                   True
                   God.
                
                 Let
                 now
                 the
                 Reader
                 judge
                 whether
                 according
                 to
                 the
                 judgement
                 of
                 this
                 
                   learned
                   Cardinal
                   ,
                   Plato
                
                 was
                 guilty
                 of
                 worshipping
                 only
                 the
                 Images
                 of
                 
                   false
                   Gods.
                
                 But
                 Trapezuntius
                 still
                 urges
                 hard
                 upon
                 Plato
                 ,
                 
                 
                   that
                   if
                   he
                   allowed
                   the
                   worship
                   of
                   a
                   second
                   and
                   third
                   Order
                   of
                   Gods
                   ,
                   which
                   were
                   but
                   creatures
                   ,
                   he
                   might
                   on
                   the
                   same
                   ground
                   worship
                   any
                   creatures
                   ,
                   because
                   all
                   creatures
                   are
                   infinitely
                   distant
                   from
                   the
                   Creator
                   .
                   Bessarion
                
                 like
                 an
                 understanding
                 man
                 ,
                 tells
                 him
                 ,
                 
                   that
                   this
                   argument
                   would
                   hold
                   as
                   well
                   against
                   the
                   Church
                   of
                   Rome
                   ,
                   as
                   against
                   Plato
                   ,
                   
                   which
                   worships
                   
                     Angels
                     although
                     they
                     be
                     Creatures
                  
                   ;
                   but
                   yet
                   he
                   doth
                   not
                   think
                   the
                   argument
                   will
                   reach
                   to
                   the
                   worship
                   of
                   all
                   creatures
                   ;
                   because
                   though
                   all
                   creatures
                   be
                   equally
                   distant
                   as
                   to
                   existence
                   ,
                   yet
                   some
                   come
                   nearer
                   than
                   others
                   as
                   to
                   perfection
                   .
                
                 This
                 Trapezuntius
                 takes
                 off
                 ,
                 by
                 saying
                 that
                 Plato
                 worshipped
                 Daemons
                 ;
                 
                 which
                 Bessarion
                 grants
                 ,
                 
                   but
                   by
                   Daemons
                   he
                   saith
                   ,
                   Plato
                   and
                   Aristotle
                   ,
                   and
                   other
                   Philosophers
                   did
                   not
                   understand
                   such
                   
                     evil
                     Spirits
                  
                   as
                   we
                   do
                   ,
                   but
                   certain
                   
                     aereal
                     Beings
                  
                   ,
                   lower
                   than
                   Gods
                   and
                   above
                   men
                   ,
                   whom
                   they
                   looked
                   on
                   as
                   Mediators
                   and
                   intercessours
                   between
                   God
                   and
                   men
                   ;
                   but
                   for
                   evil
                   Spirits
                   ,
                   he
                   saith
                   ,
                   they
                   were
                   not
                   received
                   into
                   their
                   Religion
                   ;
                   and
                   that
                   Lucifer
                   was
                   looked
                   on
                   as
                   accursed
                   by
                   them
                   under
                   the
                   name
                   of
                   Ate.
                   
                   And
                   he
                   shews
                   farther
                   from
                   S.
                   Augustin
                   that
                   all
                   the
                   
                     Poetical
                     Theology
                  
                   was
                   rejected
                   by
                   Plato
                   .
                   So
                   that
                   the
                   whole
                   dispute
                   with
                   Plato
                   about
                   worship
                   must
                   come
                   to
                   these
                   two
                   points
                   .
                
                 1.
                 
                 Whether
                 it
                 be
                 lawful
                 to
                 worship
                 the
                 
                   Supreme
                   God
                
                 ,
                 by
                 external
                 and
                 visible
                 representations
                 ,
                 supposing
                 that
                 a
                 man
                 direct
                 his
                 intention
                 aright
                 towards
                 the
                 honour
                 of
                 God
                 by
                 them
                 ?
                 2.
                 
                 Whether
                 it
                 be
                 lawful
                 to
                 give
                 an
                 
                   inferiour
                   worship
                
                 to
                 any
                 
                   Created
                   Beings
                
                 ,
                 whose
                 
                 excellencies
                 are
                 supposed
                 to
                 be
                 far
                 above
                 mens
                 in
                 order
                 to
                 their
                 intercession
                 between
                 God
                 and
                 Us
                 ?
                 And
                 now
                 let
                 
                   T.
                   G.
                
                 judge
                 whether
                 I
                 have
                 not
                 brought
                 my
                 Discourse
                 
                   home
                   to
                   their
                   own
                   doors
                
                 .
                 I
                 omit
                 
                   Marsilius
                   Ficinus
                
                 as
                 a
                 man
                 that
                 may
                 be
                 supposed
                 too
                 partial
                 to
                 Plato
                 ;
                 but
                 I
                 hope
                 
                   Augustinus
                   Steuchus
                   Eugubinus
                
                 may
                 pass
                 for
                 a
                 sound
                 Catholick
                 ;
                 being
                 an
                 
                   Italian
                   Bishop
                
                 ,
                 and
                 a
                 
                   Roman
                   Courtier
                
                 ,
                 that
                 had
                 so
                 much
                 zeal
                 as
                 to
                 vindicate
                 
                   Constantines
                   Donation
                
                 against
                 Valla
                 ;
                 and
                 therefore
                 his
                 Testimony
                 cannot
                 be
                 rejected
                 .
                 
                 He
                 undertakes
                 at
                 large
                 to
                 prove
                 that
                 Plato
                 acknowledged
                 
                   one
                   True
                   and
                   Supreme
                   God
                
                 ;
                 and
                 that
                 all
                 other
                 Beings
                 are
                 created
                 by
                 him
                 ;
                 and
                 when
                 he
                 seems
                 to
                 attribute
                 Divinity
                 to
                 other
                 things
                 ,
                 it
                 is
                 only
                 a
                 Divinity
                 by
                 way
                 of
                 gift
                 and
                 participation
                 ,
                 such
                 as
                 Angels
                 and
                 
                   holy
                   men
                
                 are
                 said
                 to
                 have
                 ;
                 which
                 doth
                 not
                 hinder
                 our
                 believing
                 them
                 to
                 be
                 all
                 at
                 first
                 created
                 by
                 
                   one
                   God.
                
                 There
                 were
                 three
                 sorts
                 of
                 inferiour
                 Deities
                 ,
                 he
                 saith
                 ,
                 asserted
                 by
                 the
                 Philosophers
                 ,
                 
                 
                   viz.
                   Daemons
                
                 ,
                 or
                 Gods
                 with
                 
                   aërial
                   bodies
                
                 ,
                 who
                 have
                 a
                 particular
                 care
                 of
                 
                   humane
                   affairs
                   ;
                   Intelligences
                
                 or
                 the
                 Spirits
                 which
                 animate
                 and
                 
                   move
                   the
                   Stars
                
                 ,
                 and
                 
                   Coelestial
                   Deities
                
                 who
                 converse
                 with
                 the
                 
                   Supreme
                   God
                
                 ;
                 now
                 all
                 these
                 he
                 makes
                 appear
                 from
                 many
                 passages
                 
                 in
                 Plato
                 ,
                 especially
                 the
                 famous
                 one
                 in
                 his
                 Timaeus
                 ,
                 to
                 have
                 been
                 made
                 by
                 God.
                 And
                 that
                 when
                 in
                 his
                 Books
                 of
                 Laws
                 ,
                 
                 and
                 the
                 Epinomis
                 or
                 Appendix
                 to
                 them
                 ,
                 he
                 so
                 much
                 sets
                 forth
                 the
                 Divinity
                 of
                 the
                 Stars
                 and
                 the
                 Heavens
                 ,
                 he
                 must
                 either
                 contradict
                 himself
                 ,
                 or
                 attribute
                 only
                 an
                 
                   inferiour
                   Divinity
                
                 to
                 them
                 :
                 and
                 that
                 he
                 did
                 not
                 speak
                 so
                 clearly
                 of
                 the
                 worship
                 of
                 the
                 
                   Supreme
                   God
                
                 ,
                 because
                 he
                 looked
                 on
                 him
                 as
                 incomprehensible
                 ,
                 and
                 that
                 he
                 could
                 not
                 so
                 well
                 know
                 in
                 
                   what
                   way
                   it
                   was
                   fit
                   to
                   worship
                   him
                   .
                
                 
                 However
                 he
                 invocates
                 him
                 in
                 several
                 places
                 ;
                 especially
                 when
                 he
                 was
                 to
                 speak
                 concerning
                 the
                 Gods
                 ;
                 and
                 in
                 his
                 Epistle
                 to
                 
                   Hermias
                   ,
                   Erastus
                
                 ,
                 and
                 Coriscus
                 ,
                 which
                 he
                 writ
                 when
                 he
                 was
                 grown
                 old
                 ;
                 he
                 calls
                 to
                 witness
                 ,
                 
                   the
                   God
                   over
                   all
                   ,
                   Governour
                   of
                   all
                   things
                   and
                   times
                   ,
                   and
                   Father
                   of
                   the
                   Lord
                   and
                   Cause
                   of
                   things
                   ;
                   but
                   as
                   to
                   the
                   publick
                   manner
                   of
                   worship
                   ,
                
                 he
                 saith
                 ,
                 
                   that
                   no
                   man
                   ought
                   to
                   teach
                   unless
                   God
                   himself
                   direct
                   him
                   .
                
                 He
                 farther
                 shews
                 ,
                 that
                 notwithstanding
                 Plato
                 spake
                 so
                 much
                 and
                 so
                 well
                 concerning
                 the
                 
                   true
                   God
                
                 ,
                 
                 
                 yet
                 he
                 attributed
                 the
                 title
                 of
                 Divinity
                 to
                 several
                 ranks
                 of
                 Spirits
                 ,
                 to
                 the
                 Heavens
                 ,
                 the
                 Sea
                 ,
                 to
                 the
                 World
                 ,
                 to
                 Zamolxis
                 ,
                 to
                 
                   Mercurius
                   Trismegistus
                
                 ,
                 and
                 to
                 
                   good
                   men
                
                 in
                 general
                 ,
                 to
                 whom
                 he
                 commands
                 sacrifices
                 and
                 other
                 
                 acts
                 of
                 worship
                 to
                 be
                 performed
                 ,
                 
                   Quod
                   in
                   Religione
                   nostra
                   justissimè
                   fit
                   Sanctis
                   &
                   Divis
                   :
                
                 which
                 is
                 with
                 great
                 reason
                 done
                 among
                 us
                 to
                 Saints
                 and
                 
                   Deified
                   men
                
                 .
                 I
                 now
                 appeal
                 to
                 
                   T.
                   G.
                
                 whether
                 
                   Aug.
                   Steuchus
                
                 doth
                 not
                 bring
                 this
                 matter
                 very
                 
                   home
                   to
                   them
                
                 ?
                 when
                 ,
                 he
                 saith
                 ,
                 
                 that
                 they
                 either
                 worshipped
                 Angels
                 (
                 so
                 he
                 saith
                 Philo
                 renders
                 their
                 Daemons
                 )
                 or
                 Saints
                 ,
                 as
                 they
                 verily
                 believed
                 ,
                 and
                 supposed
                 the
                 honour
                 of
                 these
                 was
                 very
                 well
                 pleasing
                 to
                 the
                 
                   Supreme
                   God
                
                 ,
                 whom
                 they
                 constantly
                 acknowledged
                 ;
                 as
                 he
                 at
                 large
                 proves
                 not
                 only
                 concerning
                 Plato
                 ,
                 but
                 Aristotle
                 ,
                 and
                 all
                 the
                 Philosophers
                 of
                 any
                 reputation
                 ;
                 and
                 he
                 saith
                 ,
                 that
                 Socrates
                 in
                 Plato
                 
                   not
                   only
                   confessed
                   the
                   true
                   God
                   ,
                
                 
                 
                   but
                   that
                   he
                   ought
                   to
                   be
                
                 worshipped
                 and
                 observed
                 
                   by
                   men
                
                 ,
                 and
                 
                   that
                   for
                   his
                   sake
                   men
                   ought
                   never
                   to
                   forsake
                   the
                   way
                   of
                   righteousness
                   ,
                   and
                   therefore
                   he
                   resolved
                   rather
                   to
                   follow
                   God
                   than
                   the
                   advice
                   of
                   his
                   Friends
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 cannot
                 be
                 better
                 rendred
                 than
                 in
                 the
                 Apostles
                 words
                 ,
                 
                   It
                   is
                   better
                   to
                   obey
                   God
                   than
                   men
                   .
                
                 It
                 would
                 be
                 endless
                 to
                 repeat
                 the
                 places
                 wherein
                 he
                 shews
                 at
                 large
                 ,
                 that
                 Plato
                 and
                 the
                 rest
                 of
                 the
                 Philosophers
                 ,
                 did
                 acknowledge
                 the
                 
                   Unity
                   ,
                   Power
                   ,
                   Wisdom
                   ,
                   Goodness
                
                 and
                 Providence
                 of
                 the
                 
                   Supreme
                   God
                
                 ;
                 And
                 after
                 all
                 these
                 acknowledgements
                 
                 is
                 it
                 possible
                 to
                 conceive
                 that
                 they
                 should
                 never
                 intend
                 to
                 refer
                 the
                 honour
                 they
                 gave
                 to
                 
                   inferiour
                   Deities
                
                 and
                 their
                 Images
                 to
                 this
                 
                   Supreme
                   God
                
                 ?
                 nay
                 ,
                 it
                 is
                 not
                 possible
                 ,
                 say
                 some
                 ,
                 they
                 should
                 do
                 otherwise
                 ,
                 since
                 they
                 believed
                 all
                 the
                 other
                 Deities
                 they
                 worshipped
                 to
                 be
                 created
                 and
                 
                   dependent
                   Beings
                
                 .
              
               
                 But
                 I
                 need
                 not
                 make
                 use
                 of
                 such
                 a
                 way
                 of
                 proving
                 it
                 ,
                 
                   Paulus
                   Benius
                   Eugubinus
                
                 hath
                 made
                 it
                 appear
                 ,
                 
                 he
                 saith
                 ,
                 that
                 according
                 to
                 Plato
                 the
                 
                   Supreme
                   God
                   is
                   to
                   be
                   worshipped
                   after
                   a
                   singular
                   and
                   peculiar
                   manner
                   .
                
                 And
                 he
                 gives
                 this
                 account
                 of
                 the
                 
                   Platonick
                   principles
                   of
                   divine
                   worship
                   as
                   to
                   inferiour
                   Deities
                   .
                
                 1.
                 
                 That
                 
                 Plato's
                 Gods
                 were
                 no
                 other
                 than
                 our
                 Angels
                 ,
                 and
                 that
                 he
                 sets
                 God
                 the
                 maker
                 of
                 them
                 ,
                 at
                 a
                 mighty
                 distance
                 from
                 them
                 .
                 2.
                 
                 That
                 when
                 he
                 speaks
                 so
                 much
                 of
                 the
                 worship
                 of
                 the
                 
                   heavenly
                   Bodies
                
                 ,
                 he
                 doth
                 not
                 thereby
                 intend
                 the
                 worship
                 should
                 be
                 given
                 so
                 much
                 to
                 the
                 bodies
                 ,
                 as
                 to
                 those
                 
                   Blessed
                   Minds
                
                 that
                 moved
                 them
                 ;
                 yea
                 ,
                 saith
                 he
                 ,
                 to
                 them
                 
                   properly
                   and
                   precisely
                
                 ,
                 and
                 so
                 that
                 they
                 being
                 removed
                 ,
                 no
                 honour
                 or
                 worship
                 is
                 to
                 be
                 given
                 to
                 the
                 bodies
                 themselves
                 .
                 Which
                 certainly
                 is
                 no
                 more
                 Idolatry
                 on
                 this
                 supposition
                 ,
                 than
                 adoration
                 of
                 the
                 Host
                 is
                 ,
                 upon
                 one
                 far
                 more
                 extravagant
                 .
                 But
                 ,
                 he
                 
                 saith
                 ,
                 by
                 one
                 place
                 in
                 
                 Plato's
                 Epinomis
                 ,
                 it
                 may
                 be
                 questioned
                 whether
                 he
                 intended
                 the
                 stars
                 should
                 be
                 worshipped
                 otherwise
                 than
                 as
                 Images
                 of
                 the
                 Gods
                 ;
                 and
                 therefore
                 ,
                 saith
                 he
                 ,
                 very
                 ingenuously
                 ,
                 
                 Plato
                 did
                 scarce
                 at
                 all
                 differ
                 ,
                 unless
                 in
                 words
                 ,
                 from
                 the
                 doctrine
                 of
                 the
                 
                   Roman
                   Church
                
                 in
                 this
                 matter
                 .
                 3.
                 
                 That
                 Plato
                 did
                 put
                 a
                 difference
                 in
                 the
                 nature
                 and
                 kind
                 of
                 the
                 worship
                 which
                 he
                 gave
                 to
                 
                   inferiour
                   Deities
                
                 ,
                 and
                 that
                 which
                 was
                 due
                 to
                 the
                 
                   Supreme
                   God
                
                 ,
                 and
                 the
                 same
                 kind
                 of
                 difference
                 as
                 is
                 made
                 among
                 them
                 ;
                 and
                 that
                 when
                 he
                 acknowledges
                 them
                 to
                 be
                 created
                 by
                 him
                 ,
                 he
                 could
                 not
                 give
                 
                   Soveraign
                   worship
                
                 to
                 them
                 .
                 4.
                 
                 
                 That
                 when
                 Plato
                 gave
                 worship
                 to
                 Daemons
                 the
                 difference
                 is
                 only
                 about
                 words
                 ,
                 because
                 by
                 Daemons
                 he
                 understood
                 an
                 inferiour
                 
                   Order
                   of
                   Angels
                
                 ,
                 whom
                 he
                 supposed
                 to
                 be
                 good
                 and
                 holy
                 ,
                 and
                 to
                 have
                 
                   a
                   care
                   of
                   mankind
                
                 .
                 The
                 only
                 difference
                 then
                 ,
                 that
                 this
                 learned
                 man
                 could
                 find
                 ,
                 worth
                 taking
                 notice
                 of
                 between
                 
                 Plato's
                 worship
                 and
                 theirs
                 was
                 this
                 ,
                 that
                 they
                 worshipped
                 those
                 for
                 Saints
                 and
                 
                   Deified
                   men
                
                 ,
                 and
                 the
                 Images
                 of
                 such
                 ,
                 who
                 were
                 not
                 
                   truly
                   Saints
                
                 (
                 not
                 being
                 Canonized
                 by
                 the
                 Pope
                 )
                 but
                 if
                 they
                 had
                 been
                 such
                 ,
                 
                 he
                 then
                 confesses
                 ,
                 that
                 they
                 did
                 nothing
                 amiss
                 in
                 the
                 worship
                 they
                 gave
                 to
                 them
                 ,
                 or
                 their
                 
                 
                   Images
                   .
                   Alioquin
                
                 ,
                 saith
                 he
                 ,
                 
                   ea
                   cultus
                   venerationisque
                   ratio
                   cum
                   nostra
                   magnopere
                   congrueret
                   .
                
                 So
                 that
                 all
                 the
                 dispute
                 comes
                 to
                 this
                 ,
                 whether
                 
                   Mercurius
                   Trismegistus
                
                 were
                 not
                 as
                 good
                 a
                 Saint
                 as
                 
                   Thomas
                   Becket
                
                 ,
                 and
                 as
                 much
                 deserved
                 to
                 be
                 worshipped
                 ;
                 or
                 Socrates
                 as
                 
                   Ignatius
                   Loyola
                
                 ;
                 not
                 ,
                 whether
                 we
                 account
                 them
                 so
                 ,
                 but
                 whether
                 they
                 upon
                 their
                 supposition
                 of
                 their
                 excellencies
                 and
                 vertues
                 might
                 not
                 as
                 innocently
                 worship
                 them
                 ,
                 as
                 the
                 Papists
                 do
                 the
                 other
                 .
                 
                   P.
                   Lescalopier
                
                 a
                 late
                 Iesuit
                 ,
                 saith
                 ,
                 
                 that
                 Plato
                 makes
                 so
                 palpable
                 a
                 distinction
                 between
                 the
                 
                   Supreme
                   God
                   maker
                   of
                   all
                   things
                   ,
                
                 and
                 
                   other
                   Deities
                
                 ,
                 that
                 no
                 one
                 but
                 an
                 
                   Epicurean
                   Backbiter
                
                 can
                 deny
                 ,
                 that
                 Plato
                 did
                 openly
                 and
                 constantly
                 assert
                 
                   one
                   God
                
                 ;
                 and
                 that
                 he
                 did
                 not
                 give
                 
                   equal
                   honour
                
                 to
                 any
                 as
                 he
                 did
                 to
                 him
                 ;
                 and
                 delivers
                 this
                 as
                 the
                 substance
                 of
                 his
                 opinion
                 ,
                 
                   Unum
                   Deum
                   imprimis
                   adorandum
                   ,
                   cujus
                   gratiâ
                   caetera
                   numina
                   colenda
                   sunt
                   .
                   One
                   God
                
                 to
                 have
                 
                   Soveraign
                   worship
                
                 given
                 him
                 ,
                 and
                 others
                 to
                 have
                 a
                 relative
                 and
                 
                   inferiour
                   worship
                
                 .
                 And
                 now
                 I
                 hope
                 ,
                 I
                 have
                 brought
                 this
                 matter
                 home
                 to
                 
                   T.
                   G.
                
                 and
                 made
                 it
                 appear
                 from
                 their
                 own
                 Writers
                 ,
                 that
                 these
                 Philosophers
                 went
                 upon
                 the
                 same
                 principles
                 of
                 
                   Divine
                   Worship
                
                 that
                 they
                 do
                 in
                 the
                 
                   Roman
                   Church
                
                 .
              
               
               
                 The
                 only
                 appearance
                 of
                 difference
                 is
                 about
                 the
                 worship
                 of
                 
                   Deified
                   men
                
                 ,
                 
                 and
                 that
                 not
                 as
                 to
                 the
                 nature
                 and
                 kind
                 of
                 the
                 worship
                 ,
                 but
                 only
                 as
                 to
                 the
                 persons
                 ;
                 and
                 yet
                 as
                 to
                 this
                 it
                 ought
                 to
                 be
                 considered
                 ,
                 1.
                 
                 That
                 it
                 was
                 only
                 a
                 mistake
                 ,
                 such
                 a
                 one
                 as
                 many
                 may
                 be
                 guilty
                 of
                 in
                 the
                 Roman
                 Church
                 ,
                 who
                 it
                 is
                 possible
                 may
                 worship
                 those
                 for
                 Saints
                 in
                 Heaven
                 ,
                 who
                 are
                 in
                 a
                 worse
                 place
                 .
                 2.
                 
                 Many
                 of
                 those
                 worshipped
                 by
                 the
                 Heathens
                 are
                 confessed
                 to
                 have
                 been
                 
                   good
                   men
                
                 ;
                 so
                 Campanella
                 confesses
                 of
                 Ianus
                 ,
                 
                 whom
                 he
                 took
                 to
                 be
                 Noah
                 ,
                 and
                 he
                 said
                 ,
                 
                   deserved
                   to
                   be
                   worshipped
                   ,
                   as
                   well
                   as
                   Moses
                   ,
                
                 and
                 Peter
                 ,
                 and
                 Paul
                 and
                 the
                 Prophets
                 :
                 and
                 he
                 saith
                 farther
                 ,
                 
                   that
                   many
                   Wise
                   and
                   Vertuous
                   men
                   were
                   worshipped
                   by
                   the
                   Heathens
                   ,
                   who
                   did
                   not
                   look
                   on
                   them
                   as
                   essentially
                   Gods.
                
                 Thus
                 many
                 learned
                 men
                 have
                 shewed
                 that
                 the
                 Veneration
                 of
                 Adam
                 and
                 Eve
                 ,
                 of
                 
                   Noah
                   ,
                   Shem
                
                 and
                 Iaphet
                 ,
                 of
                 
                   Abraham
                   ,
                   Isaac
                
                 and
                 Iacob
                 ,
                 of
                 
                   Ioseph
                   ,
                   Moses
                
                 and
                 Ioshuah
                 ,
                 &c.
                 hath
                 been
                 preserved
                 among
                 the
                 Gentiles
                 under
                 the
                 names
                 of
                 the
                 several
                 Deities
                 of
                 
                   Saturn
                   ,
                   Tuisto
                   ,
                   Mannus
                   ,
                   Mercury
                   ,
                   Bacchus
                   ,
                   Apollo
                   ,
                   Hercules
                   ,
                
                 &c.
                 in
                 which
                 case
                 ,
                 the
                 Heathens
                 were
                 innocent
                 as
                 to
                 the
                 Persons
                 they
                 worshipped
                 .
                 3.
                 
                 The
                 Papists
                 ought
                 in
                 reason
                 to
                 allow
                 them
                 all
                 the
                 excuses
                 they
                 make
                 use
                 of
                 for
                 themselves
                 ;
                 
                 such
                 as
                 
                   invincible
                   Ignorance
                   ,
                   Oral
                   Tradition
                   ,
                   Authority
                
                 of
                 Teachers
                 ,
                 and
                 
                   conditional
                   worship
                
                 ,
                 which
                 alone
                 would
                 justifie
                 them
                 ;
                 for
                 by
                 that
                 the
                 intention
                 of
                 the
                 worship
                 ,
                 is
                 to
                 somewhat
                 supposed
                 to
                 be
                 worthy
                 of
                 it
                 ,
                 but
                 if
                 they
                 be
                 mistaken
                 in
                 the
                 particular
                 application
                 of
                 it
                 ,
                 that
                 
                   general
                   intention
                
                 is
                 thought
                 sufficient
                 to
                 render
                 the
                 worship
                 lawful
                 .
              
               
                 But
                 what
                 saith
                 
                   T.
                   G.
                
                 all
                 this
                 while
                 ?
                 
                 Why
                 ,
                 forsooth
                 ,
                 S.
                 Chrysostome
                 saith
                 ,
                 that
                 Plato
                 
                   gloried
                   in
                   the
                   worship
                   of
                   Images
                   and
                   Creatures
                
                 (
                 of
                 which
                 he
                 speaks
                 before
                 )
                 so
                 he
                 renders
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 no
                 more
                 ,
                 than
                 
                   setting
                   them
                   off
                   with
                   the
                   best
                   advantage
                
                 ;
                 of
                 which
                 I
                 have
                 given
                 an
                 account
                 already
                 ;
                 and
                 Socrates
                 
                   commanded
                   a
                   Cock
                   to
                   be
                   sacrificed
                   to
                
                 Aesculapius
                 :
                 who
                 denyes
                 it
                 ?
                 All
                 the
                 Question
                 is
                 what
                 Socrates
                 understood
                 by
                 Aesculapius
                 .
                 For
                 those
                 who
                 have
                 had
                 the
                 greatest
                 insight
                 into
                 the
                 doctrine
                 of
                 Socrates
                 ,
                 and
                 Plato
                 ,
                 tell
                 us
                 ,
                 (
                 such
                 as
                 
                   Marsilius
                   Ficinus
                
                 ,
                 
                 and
                 
                   Coelius
                   Rhodiginus
                
                 )
                 that
                 by
                 
                   Aesculapius
                   Socrates
                
                 understood
                 
                   the
                   Divine
                   Beneficence
                   that
                   cures
                   all
                   diseases
                   ,
                   to
                   which
                   a
                   Cock
                   was
                   sacrificed
                   as
                   the
                   forerunner
                   of
                   Day
                   and
                   the
                   Sun
                   ,
                   thereby
                   acknowledging
                   the
                   Light
                   of
                   Life
                   to
                   be
                   derived
                   from
                   the
                   Divine
                   Bounty
                   ,
                   the
                   Daughter
                   of
                   Providence
                   :
                   and
                   that
                   now
                   especially
                   they
                   should
                   do
                   it
                   in
                   token
                   of
                   his
                   
                   deliverance
                   from
                   the
                   diseases
                   of
                   doubt
                   and
                   fear
                   ;
                   and
                   the
                   ancient
                   Oracles
                   say
                   ,
                   that
                   Souls
                   returning
                   to
                   Heaven
                   sing
                   an
                
                 Iô
                 Paean
                 ,
                 
                   the
                   fittest
                   Emblem
                   of
                   which
                   was
                   the
                   offering
                   up
                   a
                   Cock.
                
                 But
                 besides
                 this
                 ,
                 Tacitus
                 hath
                 a
                 remarkable
                 passage
                 to
                 explain
                 this
                 sacrificing
                 to
                 Aesculapius
                 ,
                 
                 viz.
                 
                   that
                   many
                   called
                   God
                   by
                   the
                   name
                   of
                
                 Aesculapius
                 
                   as
                   he
                   healed
                   the
                   diseases
                   of
                   Mankind
                
                 ;
                 of
                 which
                 Seguinus
                 takes
                 notice
                 in
                 some
                 
                   ancient
                   Coynes
                
                 ,
                 wherein
                 the
                 Serpent
                 the
                 proper
                 Symbol
                 of
                 Aesculapius
                 is
                 joyned
                 with
                 the
                 horn
                 of
                 
                   Iupiter
                   Ammon
                
                 ,
                 
                 and
                 the
                 Rays
                 of
                 the
                 Sun
                 ;
                 to
                 shew
                 ,
                 saith
                 that
                 learned
                 
                   Antiquary
                   ,
                   that
                   the
                   same
                   God
                   was
                   meant
                   by
                   all
                   those
                   several
                   titles
                   .
                
                 So
                 that
                 hereby
                 appears
                 no
                 contradiction
                 to
                 what
                 I
                 have
                 said
                 as
                 to
                 the
                 
                   Platonick
                   doctrine
                   and
                   principles
                   of
                   Divine
                   Worship
                   .
                
              
               
                 However
                 ,
                 T.
                 G.
                 
                   is
                   content
                   to
                   suppose
                   that
                   the
                   Philosophers
                   were
                   as
                   subtil
                   as
                   I
                   would
                   make
                   them
                
                 (
                 or
                 rather
                 as
                 honest
                 as
                 their
                 own
                 Writers
                 make
                 them
                 )
                 yet
                 ,
                 saith
                 he
                 ,
                 
                   were
                   they
                   not
                   worthily
                   condemned
                   by
                   the
                   Apostle
                   ,
                   though
                   but
                   for
                   the
                   external
                   profession
                   of
                   praying
                   and
                   offering
                   Sacrifice
                   to
                   the
                   Statues
                   of
                
                 Jupiter
                 ,
                 Venus
                 ,
                 Mercury
                 ,
                 
                   &c.
                   as
                   also
                   to
                   those
                   of
                   birds
                   ,
                   and
                   fourfooted
                   beasts
                   ,
                   and
                   creeping
                   things
                   as
                   the
                   Vulgar
                   did
                   ?
                
                 I
                 answer
                 ,
                 that
                 upon
                 the
                 principles
                 of
                 worship
                 
                 allowed
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 they
                 were
                 not
                 to
                 blame
                 in
                 what
                 they
                 did
                 ,
                 supposing
                 that
                 to
                 be
                 their
                 meaning
                 ,
                 which
                 their
                 own
                 Writers
                 allow
                 ;
                 as
                 appears
                 by
                 the
                 foregoing
                 discourse
                 .
                 But
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   however
                   they
                   were
                   to
                   blame
                   in
                   two
                   things
                   .
                
                 1.
                 
                 
                   Because
                   the
                   Images
                   being
                   instituted
                   by
                   publick
                   Authority
                   for
                   the
                   worship
                   of
                   false
                   Gods
                   ,
                   they
                   concurred
                   as
                   I
                   acknowledge
                   with
                   the
                   vulgar
                   in
                   all
                   the
                   external
                   practises
                   of
                   their
                   Idolatry
                   .
                
                 2.
                 
                 
                   Because
                   though
                   in
                   the
                   Schools
                   they
                   denyed
                   them
                   to
                   be
                   Gods
                   ,
                   yet
                   as
                
                 Origen
                 charges
                 Celsus
                 ,
                 
                   they
                   worshipped
                   them
                   as
                   Gods
                   ,
                   and
                   the
                   people
                   are
                   confirmed
                   in
                   their
                   opinion
                   .
                
                 But
                 all
                 the
                 question
                 is
                 ,
                 how
                 this
                 
                   external
                   worship
                
                 comes
                 to
                 be
                 Idolatry
                 ,
                 supposing
                 they
                 acknowledged
                 
                   one
                   Supreme
                   God
                
                 ,
                 and
                 gave
                 only
                 a
                 relative
                 or
                 
                   inferiour
                   worship
                   to
                   other
                   Beings
                   created
                   by
                   him
                   ,
                
                 or
                 to
                 the
                 Images
                 of
                 them
                 .
                 Wherein
                 I
                 pray
                 did
                 this
                 Idolatry
                 consist
                 ?
                 not
                 in
                 worshipping
                 the
                 
                   true
                   God
                   by
                   Images
                
                 :
                 that
                 
                   T.
                   G.
                
                 utterly
                 denyes
                 to
                 be
                 Idolatry
                 .
                 Was
                 it
                 then
                 in
                 giving
                 Soveraign
                 worship
                 to
                 
                   inferiour
                   Gods
                
                 ?
                 that
                 their
                 own
                 Writers
                 deny
                 
                   that
                   they
                   did
                
                 ,
                 but
                 only
                 a
                 subordinate
                 and
                 
                   relative
                   worship
                   .
                   But
                   it
                   lay
                   ,
                
                 saith
                 
                   T.
                   G.
                   in
                   worshipping
                   the
                   Images
                   of
                   false
                   Gods
                   :
                
                 these
                 
                   false
                   Gods
                
                 by
                 the
                 confession
                 of
                 their
                 own
                 Writers
                 ,
                 were
                 either
                 
                   good
                   Angels
                
                 ,
                 or
                 
                   Deified
                   men
                
                 ;
                 and
                 
                 is
                 it
                 at
                 last
                 confessed
                 to
                 be
                 Idolatry
                 to
                 give
                 
                   divine
                   worship
                
                 to
                 these
                 ?
                 
                   But
                   they
                   concurred
                   with
                   the
                   people
                   in
                   their
                   worship
                
                 ;
                 and
                 why
                 not
                 upon
                 their
                 grounds
                 ?
                 what
                 scandal
                 did
                 this
                 give
                 among
                 them
                 ?
                 
                   but
                   it
                   was
                   the
                   external
                   profession
                   of
                   Idolatry
                
                 ;
                 of
                 what
                 Idolatry
                 ?
                 of
                 the
                 worship
                 of
                 
                   false
                   Gods.
                
                 What!
                 still
                 in
                 a
                 round
                 ?
                 I
                 grant
                 they
                 were
                 
                   false
                   Gods
                
                 ,
                 as
                 they
                 had
                 
                   divine
                   worship
                
                 given
                 to
                 them
                 ;
                 and
                 so
                 whatever
                 creature
                 it
                 be
                 ,
                 that
                 is
                 so
                 worshipped
                 ,
                 though
                 never
                 so
                 real
                 or
                 
                   excellent
                   a
                   Being
                
                 ,
                 becomes
                 a
                 
                   false
                   God
                
                 ;
                 and
                 so
                 doth
                 the
                 Image
                 of
                 that
                 Being
                 so
                 worshipped
                 .
                 
                   But
                   the
                   people
                   had
                   other
                   notions
                   of
                   these
                   false
                   Gods
                   than
                   the
                   Philosophers
                   had
                   ,
                   and
                   yet
                   they
                   complyed
                   with
                   the
                   people
                   in
                   external
                   acts
                   of
                   worship
                   .
                
                 This
                 is
                 just
                 the
                 case
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 their
                 
                   Learned
                   men
                
                 have
                 complained
                 that
                 the
                 people
                 worship
                 the
                 Images
                 for
                 Gods
                 among
                 them
                 ;
                 but
                 doth
                 
                   T.
                   G.
                
                 think
                 himself
                 guilty
                 of
                 
                   external
                   profession
                   of
                   Idolatry
                   in
                   using
                   the
                   same
                   external
                   acts
                   of
                   worship
                   with
                   the
                   people
                   ,
                
                 though
                 with
                 
                   another
                   intention
                
                 ?
                 if
                 not
                 ,
                 why
                 shall
                 not
                 the
                 same
                 excuse
                 hold
                 for
                 Titius
                 ,
                 which
                 holds
                 for
                 Sempronius
                 ?
                 Will
                 they
                 undertake
                 to
                 defend
                 the
                 follies
                 of
                 the
                 ignorant
                 people
                 ?
                 no
                 ,
                 they
                 do
                 not
                 think
                 themselves
                 bound
                 to
                 do
                 it
                 ,
                 but
                 blame
                 them
                 for
                 their
                 
                 Ignorance
                 and
                 Superstition
                 ,
                 and
                 say
                 
                   the
                   Church
                   is
                   free
                   because
                   it
                   hath
                   taken
                   care
                   to
                   instruct
                   them
                   better
                   .
                
                 Might
                 not
                 the
                 Philosophers
                 have
                 said
                 the
                 very
                 same
                 thing
                 ?
                 
                   We
                   are
                   not
                   bound
                   to
                   answer
                   for
                   the
                   madness
                   of
                   the
                   rabble
                   ;
                   we
                   instruct
                   them
                   better
                   ,
                   and
                   our
                   Schools
                   are
                   open
                   for
                   them
                   to
                   learn
                   :
                   but
                   since
                   the
                   nature
                   of
                   such
                   actions
                   depends
                   upon
                   the
                   intention
                   of
                   the
                   Doers
                   ;
                   we
                   declare
                   our
                   intentions
                   to
                   be
                   to
                   honour
                   the
                   
                     Supreme
                     God
                  
                   in
                   the
                   
                     first
                     place
                  
                   ;
                   then
                   the
                   
                     Coelestial
                     Deities
                  
                   ,
                   with
                   a
                   
                     worship
                     inferiour
                  
                   to
                   his
                   ,
                   but
                   above
                   all
                   other
                   Beings
                   ;
                   next
                   to
                   them
                   we
                   worship
                   the
                   Heavens
                   on
                   the
                   account
                   of
                   the
                   Intelligences
                   that
                   animate
                   and
                   move
                   them
                   ;
                   then
                   the
                   
                     aereal
                     Daemons
                  
                   or
                   
                     Lower
                     Angels
                  
                   which
                   have
                   the
                   nearest
                   entercourse
                   with
                   men
                   ;
                   and
                   last
                   of
                   all
                   the
                   Souls
                   of
                   
                     Deified
                     men
                  
                   ,
                   whom
                   some
                   extraordinary
                   excellency
                   hath
                   advanced
                   above
                   the
                   condition
                   of
                   other
                   souls
                   :
                   and
                   according
                   to
                   the
                   worship
                   we
                   give
                   to
                   the
                   
                     Beings
                     represented
                  
                   ,
                   we
                   give
                   worship
                   to
                   the
                   Images
                   or
                   representations
                   .
                   And
                   if
                   you
                   allow
                   the
                   distinctions
                   of
                   
                     Divine
                     Worship
                  
                   ,
                   into
                   Soveraign
                   and
                   subordinate
                   ,
                   into
                   absolute
                   and
                   relative
                   ,
                   what
                   harm
                   is
                   there
                   in
                   all
                   that
                   we
                   do
                   ?
                   Indeed
                   ,
                   if
                   it
                   be
                   unlawful
                   to
                   worship
                   God
                   by
                   any
                   
                   Image
                   ;
                   if
                   it
                   be
                   unlawful
                   to
                   give
                   any
                   
                     divine
                     worship
                  
                   to
                   any
                   Creature
                   ;
                   we
                   are
                   then
                   to
                   blame
                   ,
                   and
                   are
                   
                     justly
                     condemned
                  
                   ,
                   otherwise
                   we
                   think
                   we
                   stand
                   upon
                   equal
                   terms
                   ,
                   with
                   those
                   who
                   make
                   use
                   of
                   the
                   same
                   distinctions
                   ,
                   and
                   only
                   change
                   the
                   names
                   of
                   some
                   ,
                   and
                   the
                   persons
                   of
                   others
                   .
                
                 Thus
                 
                   T.
                   G.
                
                 may
                 see
                 the
                 parallel
                 is
                 not
                 so
                 extravagant
                 as
                 he
                 would
                 make
                 it
                 to
                 be
                 :
                 and
                 while
                 S.
                 Paul
                 condemned
                 the
                 
                   Philosophers
                   for
                   changing
                   the
                   glory
                   of
                   the
                   incorruptible
                   God
                   ,
                   into
                   Images
                   of
                   men
                   or
                   beasts
                   ,
                   while
                   they
                   still
                   retained
                   God
                   in
                   their
                   minds
                   ,
                
                 he
                 doth
                 effectually
                 condemn
                 all
                 those
                 who
                 worship
                 the
                 
                   true
                   God
                
                 by
                 any
                 Images
                 either
                 of
                 himself
                 ,
                 or
                 of
                 any
                 of
                 his
                 Creatures
                 .
              
               
                 But
                 besides
                 this
                 opinion
                 of
                 the
                 
                   Platonick
                   Philos.
                
                 there
                 was
                 another
                 currant
                 among
                 the
                 Heathens
                 ,
                 viz.
                 
                   that
                   one
                   and
                   the
                   same
                   God
                   was
                   worshipped
                   under
                   different
                   names
                   and
                   titles
                
                 ;
                 and
                 
                   Simon
                   Majolus
                
                 an
                 
                   Italian
                   Bishop
                
                 ,
                 and
                 of
                 great
                 reputation
                 as
                 appears
                 by
                 the
                 character
                 given
                 of
                 him
                 by
                 
                   Ferd.
                   Ughellus
                
                 ,
                 
                 is
                 of
                 opinion
                 ,
                 
                   that
                   they
                   who
                   began
                   the
                   Poetick
                   Theology
                   among
                   the
                   Heathens
                   were
                   wiser
                   than
                
                 Pythagoras
                 ,
                 Socrates
                 ,
                 
                   or
                   any
                   of
                   the
                   Philosophers
                   ;
                   for
                   their
                   design
                   was
                   ,
                
                 saith
                 he
                 ,
                 
                   under
                   the
                   representation
                   of
                   a
                   multitude
                   of
                   Gods
                   ,
                
                 
                 
                   to
                   shew
                   to
                   the
                   people
                   that
                   
                   God
                   did
                   see
                   and
                   know
                   all
                   things
                   ;
                   because
                   the
                   common
                   people
                   were
                   uncapable
                   of
                   understanding
                   how
                   one
                   God
                   should
                   be
                   present
                   in
                   all
                   places
                   ;
                   therefore
                   they
                   called
                   that
                   Divine
                   power
                   which
                   Governed
                   the
                   Heavens
                
                 Jove
                 ,
                 
                   the
                   air
                
                 Juno
                 ,
                 
                   the
                   Sea
                
                 Neptune
                 ,
                 
                   &c.
                   
                   And
                   we
                   may
                   observe
                   ,
                
                 saith
                 he
                 ,
                 
                   that
                   all
                   the
                   Gods
                   of
                   the
                   Ancients
                   were
                   nearly
                   related
                   to
                
                 Jove
                 ,
                 
                   by
                   which
                   it
                   appears
                   that
                   their
                   design
                   was
                   to
                   signifie
                   but
                   one
                   God
                   that
                   ruled
                   and
                   governed
                   all
                   things
                   ,
                   whose
                   power
                   was
                   diffused
                   over
                   the
                   whole
                   World.
                
                 To
                 which
                 that
                 saying
                 of
                 Plotinus
                 agrees
                 ,
                 speaking
                 of
                 
                   God
                   that
                   made
                   the
                   world
                   ,
                   bringing
                   the
                   rest
                   of
                   the
                   Gods
                   with
                   him
                   ,
                
                 or
                 rather
                 ,
                 saith
                 he
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   Who
                   is
                   one
                   and
                   all
                   ;
                   and
                   every
                   one
                   is
                   all
                   agreeing
                   in
                   one
                   ;
                   in
                   powers
                   different
                   ,
                   yet
                   in
                   that
                   various
                   power
                   they
                   are
                   all
                   one
                   ,
                   or
                   rather
                   one
                   is
                   all
                   .
                   Plutarch
                
                 saith
                 ,
                 
                 
                   that
                   there
                   were
                   not
                   different
                   Gods
                   among
                   the
                   Greeks
                   and
                   Barbarians
                   ,
                   in
                   the
                   Northern
                   and
                   Southern
                   parts
                   :
                   but
                   as
                   the
                   Sun
                   ,
                   Moon
                   ,
                   Heavens
                   ,
                   Earth
                   ,
                   and
                   Sea
                   are
                   common
                   to
                   all
                   Nations
                   ,
                   but
                   called
                   by
                   different
                   names
                   ;
                   so
                   that
                   One
                   Reason
                   and
                   Providence
                   which
                   orders
                   ,
                   disposes
                   ,
                   and
                   manages
                   all
                   things
                   hath
                   different
                   honours
                   ,
                   and
                   Titles
                   and
                   
                   Symbols
                   ,
                   some
                   more
                   plain
                   and
                   easie
                   ,
                   others
                   more
                   difficult
                   and
                   obscure
                   .
                
                 So
                 Apuleius
                 saith
                 ,
                 
                 
                   the
                   same
                   Deity
                   was
                   worshipped
                   through
                   the
                   whole
                   world
                   ,
                   under
                   different
                   names
                   ,
                   and
                   Images
                   ,
                   and
                   customes
                   .
                
                 Which
                 Hypothesis
                 makes
                 it
                 yet
                 more
                 difficult
                 for
                 
                   T.
                   G.
                
                 to
                 charge
                 the
                 Heathens
                 with
                 the
                 worshipping
                 the
                 Images
                 of
                 
                   false
                   Gods
                
                 ;
                 for
                 if
                 the
                 same
                 God
                 were
                 worshipped
                 only
                 under
                 different
                 titles
                 and
                 representations
                 as
                 they
                 say
                 ,
                 if
                 the
                 worship
                 of
                 
                   God
                   by
                   an
                   Image
                
                 be
                 lawful
                 ,
                 all
                 the
                 Heathens
                 which
                 went
                 upon
                 this
                 principle
                 ,
                 must
                 be
                 freed
                 from
                 the
                 charge
                 of
                 Idolatry
                 .
              
               
                 2.
                 
                 But
                 
                   T.
                   G.
                
                 is
                 a
                 man
                 of
                 tricks
                 ,
                 
                 and
                 he
                 hath
                 one
                 fetch
                 yet
                 behind
                 ;
                 which
                 is
                 ,
                 
                   that
                   the
                   Heathens
                   took
                   the
                   Images
                   themselves
                   for
                   Gods
                   ,
                   and
                   therein
                   were
                   guilty
                   of
                   Idolatry
                   .
                
                 S.
                 Paul
                 ,
                 saith
                 he
                 ,
                 
                   speaks
                   of
                   such
                   Images
                
                 ,
                 
                 
                   as
                   were
                   worshipped
                   for
                   Gods
                   ,
                   or
                   for
                   Images
                   of
                   false
                   Gods.
                
                 This
                 is
                 the
                 very
                 last
                 reserve
                 ,
                 and
                 if
                 this
                 doth
                 not
                 help
                 him
                 ,
                 nothing
                 can
                 .
                 Who
                 would
                 not
                 commend
                 the
                 various
                 artifices
                 of
                 my
                 Antagonist
                 ,
                 that
                 doth
                 with
                 so
                 much
                 slight
                 of
                 hand
                 convey
                 one
                 distinction
                 after
                 another
                 ,
                 to
                 blind
                 the
                 Spectators
                 eye
                 ?
                 If
                 Idolatry
                 be
                 forbidden
                 ,
                 and
                 the
                 command
                 be
                 too
                 plain
                 to
                 be
                 denyed
                 ;
                 Yes
                 ,
                 saith
                 he
                 ,
                 
                   Idolatry
                   is
                   a
                   very
                   naughty
                   
                   thing
                   ;
                   but
                   what
                   is
                   Idolatry
                   ?
                   Idolatry
                   is
                   the
                   worship
                   of
                   an
                   Idol
                   ,
                   is
                   it
                   not
                   ?
                
                 Yea
                 verily
                 .
                 
                   Now
                   pray
                   tell
                   me
                   ,
                   what
                   is
                   an
                   Idol
                   ?
                
                 an
                 
                   Idol
                   is
                   an
                   Idol
                
                 ,
                 in
                 the
                 self-evident
                 and
                 scientifical
                 way
                 .
                 But
                 to
                 be
                 serious
                 ,
              
               
                 
                   Methinks
                   Sir
                   ,
                   saith
                   a
                   Disciple
                   of
                   
                     T.
                     G.
                  
                   to
                   him
                   ,
                   my
                   conscience
                   is
                   a
                   little
                   unquiet
                   when
                   I
                   worship
                   an
                   Image
                   of
                   a
                   Madonna
                   ,
                   for
                   fear
                   that
                   should
                   be
                   an
                   Idol
                   .
                
              
               
                 
                   Now
                   see
                   what
                   a
                   Fool
                   you
                   are
                   ;
                   is
                   not
                   the
                   B.
                   Virgin
                   in
                   Being
                   ?
                
                 
                   Yes
                   without
                   doubt
                   in
                   Heaven
                   .
                
              
               
                 
                   Then
                   her
                   Image
                   can
                   be
                   no
                   Idol
                   .
                
              
               
                 
                   Say
                   you
                   so
                   ?
                   but
                   I
                   pray
                   how
                   doth
                   that
                   appear
                   ?
                
              
               
                 Why
                 ,
                 saith
                 
                   T.
                   G.
                
                 to
                 his
                 Scholar
                 ,
                 
                   an
                   Idol
                   is
                   a
                   representation
                   of
                   nothing
                   that
                   seems
                   to
                   be
                   something
                   ;
                   as
                   if
                   you
                   imagine
                   a
                   Centaur
                   ,
                   or
                   a
                   Triton
                   ,
                   or
                   any
                   Chimera
                   .
                
                 And
                 so
                 farewell
                 the
                 Commandment
                 .
              
               
                 
                   But
                   doth
                   not
                   S.
                   Paul
                   condemn
                   the
                   Athenians
                   for
                   Idolatry
                   in
                   
                     worshipping
                     the
                     work
                     of
                     mens
                     hands
                     ?
                  
                   And
                   although
                   Chimera's
                   be
                   the
                   
                     work
                     of
                     mens
                     brains
                  
                   ,
                   yet
                   surely
                   Images
                   are
                   
                     the
                     work
                     of
                     mens
                     hands
                  
                   .
                
              
               
                 
                   It
                   is
                   true
                
                 ,
                 saith
                 
                   T.
                   G.
                   but
                   then
                   he
                   condemns
                   not
                   all
                   Images
                   ,
                   but
                   such
                   as
                   are
                   the
                   proper
                   likenesses
                   of
                   the
                   Deity
                   .
                
              
               
                 
                   Hold
                   Sir
                   a
                   little
                   ,
                   you
                   are
                   too
                   quick
                   for
                   me
                   ;
                   Were
                   these
                   Athenians
                   Idolaters
                   or
                   no
                   ?
                
              
               
               
                 
                   Why
                   do
                   you
                   ask
                   me
                   that
                   Question
                   ?
                
              
               
                 
                   I
                   will
                   tell
                   you
                   ,
                   Sir
                   ,
                   an
                   Idol
                   you
                   told
                   me
                   was
                   a
                   Chimera
                   ,
                   but
                   the
                   
                     proper
                     likeness
                     of
                     the
                     Deity
                  
                   is
                   no
                   Chimera
                   ,
                   unless
                   you
                   suppose
                   the
                   Deity
                   it self
                   to
                   be
                   one
                   ;
                   so
                   that
                   ,
                   methinks
                   you
                   free
                   them
                   from
                   that
                   which
                   
                     S.
                     Paul
                  
                   condemns
                   them
                   for
                   ,
                   
                     viz.
                     Idolatry
                  
                   .
                   But
                   I
                   pray
                   ,
                   Sir
                   ,
                   what
                   think
                   you
                   of
                   those
                   
                     S.
                     Paul
                  
                   condemns
                   ,
                   Rom.
                   1.
                   did
                   they
                   believe
                   their
                   Images
                   to
                   be
                   
                     proper
                     likenesses
                     of
                     their
                     Gods
                  
                   ?
                   had
                   they
                   any
                   four-footed
                   and
                   
                     creeping
                     Gods
                  
                   ,
                   as
                   they
                   had
                   Images
                   like
                   to
                   such
                   things
                   ?
                
              
               
                 No
                 ,
                 saith
                 
                   T.
                   G.
                   these
                   were
                   another
                   kind
                   of
                   Images
                   from
                   those
                   at
                
                 Athens
                 .
              
               
                 "
                 Of
                 what
                 kind
                 were
                 these
                 ?
              
               
                 
                   These
                   were
                   the
                   Images
                   of
                   false
                   Gods.
                   
                
              
               
                 "
                 You
                 mean
                 they
                 were
                 Idols
                 ,
                 do
                 you
                 not
                 ?
              
               
                 
                   Yes
                   ,
                   they
                   were
                   Idols
                
                 .
              
               
                 
                   Very
                   well
                   ;
                   then
                   I
                   have
                   them
                   right
                   ;
                   they
                   were
                   Images
                   of
                   
                     Centaures
                     ,
                     Tritons
                     ,
                     Sphinxes
                  
                   ,
                   Chimera's
                   ;
                   but
                   he
                   doth
                   not
                   speak
                   against
                   such
                   Images
                   ,
                   but
                   the
                   representations
                   of
                   living
                   and
                   real
                   Beings
                   ,
                   
                     as
                     men
                     ,
                     or
                     beasts
                  
                   ,
                   &c.
                   which
                   are
                   no
                   
                   Chimera's
                   .
                   Therefore
                   it
                   seems
                   ,
                   whatever
                   
                     S.
                     Paul
                  
                   saith
                   ,
                   these
                   were
                   not
                   guilty
                   of
                   Idolatry
                   ;
                   and
                   so
                   methinks
                   we
                   have
                   done
                   a
                   very
                   good
                   act
                   of
                   charity
                   ,
                   for
                   we
                   have
                   freed
                   almost
                   all
                   the
                   Heathens
                   from
                   Idolatry
                   .
                
              
               
               
                 
                   Hold
                   a
                   little
                
                 ,
                 saith
                 
                   T.
                   G.
                   they
                   were
                   guilty
                   for
                   all
                   this
                   .
                
              
               
                 
                   Of
                   what
                   ?
                   of
                   Idolatry
                   ?
                   when
                   
                     S.
                     Paul
                  
                   saith
                   ,
                   
                     They
                     knew
                     God
                     ,
                     but
                     did
                     not
                     glorifie
                     him
                     as
                     God
                     ,
                     because
                     they
                     worshipped
                     such
                     Images
                  
                   ;
                   then
                   it
                   should
                   seem
                   to
                   be
                   Idolatry
                   to
                   worship
                   God
                   by
                   an
                   Image
                   .
                
              
               
                 
                   You
                   run
                   too
                   fast
                   ;
                   I
                   said
                   they
                   were
                   guilty
                   ;
                   but
                   ,
                   do
                   you
                   mark
                   me
                   ,
                   I
                   did
                   not
                   say
                   of
                   Idolatry
                   ,
                   but
                   of
                   complying
                   with
                   the
                   people
                   in
                   the
                   external
                   practice
                   of
                   Idolatry
                   .
                
              
               
                 
                   Very
                   well
                   ;
                   the
                   people
                   then
                   were
                   guilty
                   of
                   Idolatry
                   ,
                   and
                   they
                   only
                   of
                   compliance
                   ;
                   but
                   why
                   doth
                   not
                   
                     S.
                     Paul
                  
                   lay
                   this
                   only
                   to
                   their
                   charge
                   ,
                   which
                   was
                   their
                   
                     only
                     fault
                  
                   ,
                   as
                   he
                   doth
                   when
                   he
                   blames
                   the
                   Corinthians
                   for
                   eating
                   in
                   the
                   Temple
                   of
                   Idols
                   ?
                   I
                   remember
                   ,
                   Sir
                   ,
                   a
                   good
                   principle
                   of
                   yours
                   ,
                   
                     that
                     actions
                     go
                     whither
                     they
                     are
                     intended
                     :
                  
                   now
                   if
                   these
                   men
                   intended
                   to
                   worship
                   the
                   
                     true
                     God
                  
                   by
                   the
                   
                     publick
                     Images
                  
                   ,
                   this
                   action
                   of
                   worship
                   must
                   be
                   free
                   from
                   Idolatry
                   in
                   them
                   ,
                   whatever
                   it
                   were
                   in
                   others
                   who
                   had
                   not
                   such
                   intention
                   .
                
              
               
                 
                   But
                   what
                   do
                   you
                   mean
                   by
                   
                     the
                     exteriour
                     practice
                     of
                     Idolatry
                  
                   ?
                   If
                   all
                   
                     external
                     actions
                     be
                     aequivocal
                  
                   ,
                   and
                   the
                   nature
                   of
                   Idolatry
                   depends
                   on
                   the
                   intention
                   of
                   the
                   mind
                   ,
                   how
                   comes
                   the
                   guilt
                   of
                   Idolatry
                   
                   to
                   be
                   charged
                   upon
                   
                     external
                     acts
                  
                   when
                   you
                   do
                   not
                   know
                   the
                   
                     inward
                     intention
                  
                   ?
                   Suppose
                   among
                   us
                   ,
                   a
                   person
                   falls
                   to
                   his
                   prayers
                   before
                   the
                   Image
                   of
                   the
                   
                     Blessed
                     Virgin
                  
                   ;
                   here
                   is
                   all
                   the
                   
                     external
                     profession
                     of
                     Idolatry
                     that
                     may
                     be
                     ,
                  
                   for
                   I
                   can
                   see
                   no
                   difference
                   in
                   any
                   outward
                   act
                   between
                   what
                   he
                   doth
                   to
                   the
                   Image
                   ,
                   and
                   what
                   he
                   would
                   do
                   to
                   the
                   Person
                   of
                   Christ
                   ,
                   if
                   he
                   appeared
                   to
                   him
                   .
                   If
                   this
                   be
                   
                     Idolatry
                     ,
                     Wo
                     be
                     to
                     us
                     all
                  
                   ;
                   if
                   it
                   be
                   not
                   Idolatry
                   in
                   us
                   ,
                   how
                   came
                   it
                   to
                   be
                   so
                   in
                   the
                   Philosophers
                   ,
                   who
                   ,
                   I
                   have
                   heard
                   ,
                   owned
                   the
                   same
                   
                     true
                     God
                  
                   ,
                   and
                   had
                   the
                   same
                   distinctions
                   of
                   the
                   degrees
                   of
                   worship
                   that
                   we
                   have
                   ?
                
              
               
                 
                   But
                   these
                   were
                   false
                   Gods
                   that
                   they
                   worshipped
                   .
                
              
               
                 
                   
                     I
                     hope
                     the
                  
                   true
                   God
                   
                     is
                     not
                     a
                  
                   false
                   God
                   ,
                   
                     but
                     I
                     said
                  
                   they
                   worshipped
                   the
                   true
                   God.
                   
                
              
               
                 
                   Suppose
                   that
                   ,
                   yet
                   they
                   joyned
                   false
                   Gods
                   with
                   him
                   .
                
              
               
                 
                   Not
                   in
                   the
                   
                     same
                     degree
                  
                   with
                   him
                   ,
                   for
                   they
                   supposed
                   him
                   to
                   be
                   far
                   above
                   them
                   all
                   which
                   were
                   created
                   by
                   him
                   ,
                   and
                   dependent
                   upon
                   him
                   :
                   and
                   do
                   not
                   we
                   do
                   the
                   very
                   same
                   in
                   the
                   worship
                   of
                   Angels
                   and
                   Saints
                   ?
                
              
               
                 
                   True
                   ,
                   but
                   theirs
                   were
                   false
                   Gods
                   ,
                   and
                   ours
                   are
                   Saints
                   and
                   Angels
                   .
                
              
               
               
                 
                   Upon
                   the
                   whole
                   matter
                   then
                   ,
                   I
                   find
                   the
                   fault
                   of
                   the
                   
                     Wiser
                     Heathens
                  
                   ,
                   did
                   not
                   lie
                   either
                   in
                   the
                   general
                   principles
                   or
                   practises
                   of
                   Divine
                   Worship
                   ;
                   but
                   only
                   that
                   they
                   called
                   these
                   Gods
                   whom
                   we
                   call
                   Angels
                   (
                   which
                   I
                   have
                   heard
                   
                     S.
                     Cyrill
                  
                   and
                   
                     S.
                     Augustin
                  
                   thought
                   not
                   worth
                   disputing
                   )
                   and
                   that
                   they
                   did
                   not
                   worship
                   such
                   
                     good
                     Saints
                  
                   as
                   we
                   do
                   ,
                   and
                   of
                   whom
                   we
                   have
                   so
                   good
                   assurance
                   that
                   they
                   were
                   (
                   as
                   
                     S.
                     Christopher
                     ,
                     Longinus
                  
                   ,
                   the
                   
                     eleven
                     thousand
                     Virgins
                  
                   ,
                   the
                   
                     seven
                     Sleepers
                  
                   )
                   whereas
                   the
                   poor
                   Heathens
                   were
                   bred
                   up
                   with
                   Fables
                   ;
                   and
                   we
                   have
                   such
                   eminent
                   proofs
                   of
                   their
                   Sanctity
                   ,
                   as
                   
                     S.
                     Dominick's
                     butchering
                     Hereticks
                  
                   ,
                   and
                   
                     S.
                     Ignatius
                  
                   Loyola's
                   founding
                   the
                   Order
                   of
                   Iesuites
                   .
                   I
                   am
                   now
                   very
                   well
                   satisfied
                   ,
                   how
                   justly
                   the
                   Philosophers
                   were
                   condemned
                   ,
                   and
                   how
                   innocently
                   we
                   give
                   the
                   
                     same
                     kind
                  
                   of
                   worship
                   to
                   those
                   that
                   far
                   better
                   deserve
                   it
                   .
                
              
               
                 Yet
                 ,
                 saith
                 
                   T.
                   G.
                   there
                   is
                   another
                   thing
                   behind
                   ,
                   which
                   makes
                   the
                   difference
                   so
                   apparent
                   that
                   nothing
                   but
                   malice
                   and
                   blindness
                   can
                   hinder
                   men
                   from
                   seeing
                   it
                   .
                
              
               
                 
                   What
                   is
                   that
                   ,
                   good
                   Sir
                   ?
                   for
                   hitherto
                   I
                   have
                   been
                   forced
                   to
                   use
                   my
                   Spectacles
                   ;
                   the
                   difference
                   was
                   so
                   fine
                   and
                   subtle
                   .
                
              
               
                 Why
                 ,
                 saith
                 
                   T.
                   G.
                   the
                   Heathens
                   took
                   their
                   Images
                   themselves
                   for
                   Gods
                   ,
                   which
                   you
                   know
                   we
                   do
                   not
                   .
                
              
               
               
                 
                   This
                   I
                   confess
                   is
                   a
                   very
                   notable
                   thing
                   ;
                   but
                   I
                   pray
                   ,
                   Sir
                   ,
                   tell
                   me
                   ,
                   
                     how
                     they
                  
                   did
                   it
                   ,
                   and
                   
                     how
                     we
                     do
                     it
                     not
                  
                   ?
                   Did
                   they
                   really
                   believe
                   that
                   the
                   Wood
                   and
                   Stone
                   of
                   their
                   Images
                   did
                   make
                   and
                   Govern
                   the
                   World
                   ?
                   Or
                   that
                   a
                   man
                   by
                   Houghs
                   and
                   an
                   Axe
                   could
                   cut
                   a
                   God
                   out
                   of
                   a
                   Tree
                   ?
                   That
                   were
                   as
                   great
                   a
                   Miracle
                   ,
                   as
                   our
                   Priests
                   turning
                   a
                   
                     Wafer
                     into
                     God
                     ,
                     by
                     saying
                     five
                     words
                  
                   ;
                   but
                   I
                   hope
                   such
                   Miracles
                   are
                   peculiar
                   to
                   the
                   
                     Roman
                     Catholick
                     Church
                  
                   .
                   What
                   was
                   it
                   then
                   they
                   meant
                   ,
                   when
                   they
                   took
                   their
                   
                     Images
                     for
                     Gods
                  
                   ?
                   I
                   suppose
                   it
                   was
                   only
                   ,
                   that
                   they
                   believed
                   a
                   more
                   
                     special
                     presence
                  
                   of
                   their
                   Gods
                   in
                   them
                   ;
                   and
                   that
                   by
                   their
                   means
                   Miracles
                   were
                   wrought
                   at
                   them
                   ,
                   and
                   that
                   they
                   sometimes
                   spake
                   ,
                   and
                   sometimes
                   bowed
                   ,
                   and
                   
                     moved
                     themselves
                  
                   .
                   But
                   do
                   not
                   all
                   good
                   Catholicks
                   believe
                   the
                   very
                   same
                   things
                   of
                   our
                   Images
                   ?
                   Do
                   not
                   we
                   know
                   that
                   our
                   Lady
                   is
                   more
                   present
                   in
                   
                     one
                     Image
                  
                   than
                   in
                   another
                   ?
                   and
                   that
                   she
                   works
                   Miracles
                   at
                   some
                   Images
                   more
                   than
                   at
                   others
                   ,
                   and
                   that
                   she
                   moves
                   and
                   speaks
                   ,
                   and
                   travels
                   too
                   ;
                   Witness
                   the
                   
                     Holy
                     House
                  
                   of
                   Loretto
                   ,
                   and
                   the
                   Madonna
                   there
                   ;
                   where
                   was
                   there
                   ever
                   such
                   a
                   thing
                   done
                   in
                   
                     Old
                     Rome
                  
                   ?
                   The
                   bringing
                   the
                   Stone
                   from
                   Phrygia
                   ,
                   of
                   the
                   
                     Mater
                     Deorum
                  
                   ,
                   
                   or
                   the
                   Serpent
                   from
                   Epidaurus
                   ,
                   or
                   the
                   tattling
                   of
                   the
                   Image
                   of
                   
                     Iuno
                     Moneta
                  
                   at
                   Veii
                   were
                   not
                   to
                   be
                   compared
                   to
                   this
                   .
                   Therefore
                   ,
                   Sir
                   ,
                   give
                   me
                   leave
                   to
                   advise
                   you
                   in
                   this
                   point
                   ;
                   have
                   a
                   care
                   of
                   disparaging
                   our
                   
                     wonder-working
                     Images
                  
                   ,
                   while
                   you
                   would
                   charge
                   the
                   Heathens
                   with
                   Idolatry
                   ,
                   and
                   free
                   our
                   Church
                   from
                   the
                   guilt
                   of
                   it
                   .
                
              
               
                 I
                 had
                 thought
                 I
                 had
                 said
                 enough
                 in
                 my
                 former
                 Discourse
                 ,
                 
                 to
                 make
                 it
                 appear
                 ,
                 
                   That
                   the
                   Wiser
                   Heathens
                   did
                   not
                   look
                   on
                   their
                   Images
                   as
                   Gods
                   ,
                   but
                   as
                   Symbols
                   and
                   Representations
                   of
                   that
                   Being
                   to
                   which
                   they
                   did
                   give
                   Divine
                   Worship
                   :
                
                 For
                 I
                 shewed
                 that
                 Celsus
                 said
                 ,
                 
                   none
                   but
                   Fools
                   think
                   otherwise
                   of
                   them
                   :
                
                 that
                 
                   Porphyrie
                   and
                   the
                   Heathens
                   in
                
                 Athanasius
                 
                   said
                   they
                   were
                   only
                   Books
                   for
                   the
                   Ignorant
                   :
                   that
                   in
                
                 Arnobius
                 
                   thy
                   denied
                   that
                   they
                   ever
                   thought
                   their
                   Images
                   to
                   be
                   Gods
                   ,
                   or
                   to
                   have
                   any
                   Divinity
                   in
                   them
                   ,
                   but
                   what
                   only
                   comes
                   from
                   their
                   consecration
                   to
                   such
                   an
                   Use
                   ;
                   and
                   in
                   S.
                
                 Augustin
                 ,
                 
                   that
                   they
                   worshipped
                   not
                   the
                   Images
                   themselves
                   ,
                   but
                   through
                   them
                   they
                   worshipped
                   the
                   Deity
                   ;
                   that
                
                 Maximus
                 Tyrius
                 
                   at
                   large
                   proves
                   ,
                   that
                   Images
                   were
                   but
                   signs
                   of
                   Divine
                   honour
                   ,
                   and
                   helps
                   to
                   remembrance
                   :
                   that
                
                 Julian
                 saith
                 ,
                 
                   they
                   do
                   not
                   
                   think
                   their
                   Images
                   to
                   be
                   Gods
                   ,
                   but
                   that
                   through
                   them
                   they
                   may
                   worship
                   the
                   Deity
                   ;
                   and
                   that
                
                 Eusebius
                 
                   in
                   general
                   testifies
                   of
                   the
                   Heathens
                   ,
                   that
                   they
                   did
                   not
                   look
                   on
                   their
                   Images
                   as
                   Gods.
                
                 All
                 this
                 put
                 together
                 I
                 thought
                 had
                 signified
                 something
                 to
                 the
                 proving
                 that
                 the
                 
                   Heathen
                   Idolatry
                
                 did
                 not
                 lie
                 
                   in
                   taking
                   their
                   Images
                   to
                   be
                   Gods
                   :
                
                 and
                 so
                 it
                 seems
                 it
                 did
                 .
                 For
                 
                   T.
                   G.
                
                 runs
                 quite
                 off
                 from
                 the
                 business
                 ,
                 
                 saying
                 ,
                 
                   That
                   all
                   these
                   quotations
                   do
                   only
                   prove
                
                 (
                 what
                 I
                 brought
                 them
                 for
                 )
                 
                   that
                   they
                   did
                   not
                   look
                   on
                   their
                   Images
                   as
                   Gods
                   ;
                   but
                
                 he
                 saith
                 ,
                 
                   it
                   appears
                   from
                   some
                   of
                   them
                   that
                   they
                   looked
                   on
                   them
                   nevertheless
                   as
                   Images
                   or
                   Symbols
                   of
                   false
                   Gods.
                
                 And
                 did
                 not
                 I
                 say
                 ,
                 that
                 I
                 would
                 prove
                 by
                 them
                 ,
                 that
                 they
                 looked
                 on
                 them
                 as
                 
                   Symbols
                   or
                   representations
                
                 of
                 
                   that
                   Being
                   to
                   which
                   they
                   gave
                   Divine
                   worship
                   ?
                
                 I
                 never
                 said
                 or
                 thought
                 ,
                 that
                 the
                 Heathens
                 looked
                 on
                 all
                 their
                 Images
                 as
                 
                   representations
                   of
                   the
                   supreme
                   God
                
                 ;
                 For
                 I
                 very
                 well
                 considered
                 that
                 they
                 worshipped
                 
                   inferiour
                   Gods
                
                 by
                 Images
                 made
                 for
                 them
                 .
                 And
                 therefore
                 after
                 the
                 producing
                 these
                 Testimonies
                 I
                 state
                 the
                 Question
                 thus
                 ,
                 
                   I
                   desire
                   to
                   know
                   whether
                   these
                   men
                   ,
                   who
                   worshipped
                   Images
                   upon
                   those
                   grounds
                   did
                   amiss
                   or
                   no
                   in
                   it
                   ?
                   I
                   do
                   not
                   ask
                   whether
                   they
                   were
                   mistaken
                   as
                   to
                   the
                   objects
                   
                   of
                   their
                   Worship
                   ,
                   but
                   on
                   supposition
                   they
                   were
                   not
                   ,
                   whether
                   they
                   were
                   to
                   blame
                   in
                   the
                   manner
                   of
                   serving
                   God
                   by
                   Images
                   in
                   such
                   a
                   way
                   as
                   they
                   describe
                   ?
                
                 And
                 to
                 this
                 
                   T.
                   G.
                
                 saith
                 not
                 one
                 wise
                 word
                 ;
                 but
                 only
                 talks
                 of
                 scandal
                 and
                 
                   compliance
                   with
                   exteriour
                   practice
                   of
                   Idolatry
                   ,
                
                 and
                 what
                 I
                 have
                 already
                 answered
                 :
                 but
                 he
                 charges
                 me
                 ,
                 
                   with
                   misrepresenting
                   the
                   Testimonies
                   ,
                   because
                   ,
                
                 forsooth
                 ,
                 Celsus
                 adds
                 ,
                 
                   that
                   they
                   were
                   Statues
                   erected
                   to
                   the
                   Gods
                   ;
                   and
                   Divinity
                   and
                   Deity
                   are
                   not
                   in
                   the
                   Testimonies
                   of
                
                 Arnobius
                 and
                 S.
                 Augustin
                 ;
                 
                 
                   and
                   then
                   bids
                   the
                   Reader
                   learn
                   what
                   credit
                   he
                   is
                   to
                   give
                   hereafter
                   to
                   my
                   citing
                   of
                   Authors
                   ;
                   and
                   at
                   the
                   same
                   time
                   receive
                   a
                   farther
                   Testimony
                   of
                   his
                   kindness
                   to
                   me
                   in
                   taking
                   the
                   rest
                   upon
                   my
                   word
                   .
                
                 Very
                 artificially
                 done
                 ,
                 I
                 confess
                 ,
                 to
                 pass
                 those
                 by
                 to
                 which
                 no
                 answer
                 was
                 to
                 be
                 returned
                 ,
                 and
                 to
                 spend
                 some
                 Pages
                 in
                 most
                 disingenuous
                 cavils
                 about
                 the
                 two
                 Testimonies
                 he
                 insists
                 upon
                 .
                 I
                 desire
                 only
                 the
                 Reader
                 to
                 consider
                 ,
                 what
                 I
                 was
                 proving
                 ,
                 
                   viz.
                   That
                   the
                   Heathens
                   did
                   not
                   take
                   their
                   Images
                   themselves
                   for
                   Gods
                   ,
                
                 which
                 he
                 yet
                 asserts
                 several
                 times
                 in
                 that
                 Chapter
                 ,
                 after
                 I
                 had
                 produced
                 these
                 Testimonies
                 expresly
                 to
                 the
                 contrary
                 .
                 Had
                 it
                 not
                 become
                 him
                 either
                 to
                 have
                 answered
                 these
                 Testimonies
                 ,
                 or
                 not
                 to
                 have
                 asserted
                 
                 that
                 ,
                 which
                 these
                 Testimonies
                 most
                 fully
                 and
                 clearly
                 denied
                 ?
                 
                   But
                   he
                   is
                   content
                   to
                   take
                   them
                   upon
                   my
                   word
                
                 ;
                 I
                 thank
                 him
                 for
                 his
                 kindness
                 in
                 it
                 .
                 But
                 doth
                 he
                 take
                 them
                 as
                 true
                 or
                 false
                 ?
                 If
                 as
                 true
                 ,
                 then
                 the
                 Heathens
                 did
                 not
                 worship
                 their
                 
                   Images
                   as
                   Gods
                
                 ,
                 which
                 he
                 yet
                 saith
                 ,
                 
                   they
                   did
                
                 :
                 if
                 he
                 took
                 them
                 as
                 false
                 when
                 I
                 quoted
                 them
                 as
                 true
                 ,
                 the
                 kindness
                 was
                 very
                 extraordinary
                 ,
                 and
                 ought
                 to
                 be
                 acknowledged
                 .
                 If
                 he
                 had
                 produced
                 the
                 Testimonies
                 of
                 
                   Bellarmin
                   ,
                   Vasquez
                   ,
                   Suarez
                   ,
                   Valentia
                   ,
                
                 and
                 others
                 ,
                 to
                 shew
                 
                   that
                   the
                   Papists
                   do
                   not
                   take
                   their
                   Images
                   for
                   Gods
                   ,
                
                 and
                 I
                 should
                 say
                 ,
                 I
                 
                   took
                   the
                   Testimonies
                   upon
                   his
                   word
                   ,
                
                 and
                 yet
                 asserted
                 the
                 direct
                 contrary
                 to
                 them
                 ,
                 without
                 so
                 much
                 as
                 the
                 least
                 answering
                 to
                 what
                 they
                 said
                 ,
                 would
                 not
                 any
                 indifferent
                 Reader
                 account
                 me
                 either
                 impudent
                 or
                 ridiculous
                 ?
              
               
                 Yet
                 this
                 is
                 exactly
                 the
                 case
                 of
                 
                   T.
                   G.
                
                 for
                 he
                 saith
                 several
                 times
                 in
                 this
                 
                   Chapter
                   ,
                   that
                   the
                   Heathens
                   did
                   worship
                   their
                   Images
                   as
                   Gods
                   ,
                
                 whereas
                 those
                 Testimonies
                 say
                 as
                 plainly
                 as
                 words
                 can
                 express
                 it
                 ,
                 
                   that
                   they
                   did
                   not
                
                 ;
                 and
                 yet
                 
                   these
                   Testimonies
                   he
                   takes
                   upon
                   my
                   word
                   ,
                
                 i.
                 e.
                 in
                 common
                 construction
                 he
                 believes
                 them
                 
                   to
                   be
                   true
                
                 ,
                 and
                 yet
                 the
                 matter
                 contained
                 in
                 them
                 
                   to
                   be
                   false
                
                 :
                 which
                 is
                 an
                 admirable
                 piece
                 of
                 T.
                 G.'s
                 art
                 and
                 ingenuity
                 .
                 But
                 to
                 add
                 
                 yet
                 more
                 to
                 his
                 kindness
                 ,
                 at
                 the
                 same
                 time
                 
                   he
                   takes
                   these
                   Testimonies
                   on
                   my
                   word
                   ,
                
                 he
                 will
                 let
                 the
                 Reader
                 see
                 ,
                 
                   what
                   credit
                   he
                   is
                   to
                   give
                   to
                   my
                   citing
                   of
                   Authors
                   .
                
                 But
                 why
                 then
                 will
                 he
                 take
                 
                   any
                   upon
                   my
                   word
                
                 ,
                 if
                 I
                 have
                 so
                 little
                 credit
                 with
                 him
                 ?
                 Herein
                 ▪
                 he
                 shews
                 himself
                 either
                 very
                 weak
                 ,
                 if
                 he
                 will
                 take
                 
                   my
                   word
                
                 ,
                 when
                 he
                 thinks
                 I
                 deserve
                 no
                 credit
                 ;
                 or
                 very
                 malicious
                 ,
                 if
                 he
                 knows
                 I
                 
                   deserve
                   credit
                
                 ,
                 and
                 yet
                 goes
                 about
                 to
                 
                   blast
                   it
                
                 ,
                 as
                 much
                 as
                 in
                 him
                 lyes
                 .
              
               
                 But
                 wherein
                 is
                 it
                 ,
                 I
                 have
                 exposed
                 my
                 reputation
                 so
                 much
                 in
                 the
                 
                   two
                   Testimonies
                
                 ,
                 
                 he
                 hath
                 fastned
                 his
                 Talons
                 upon
                 ?
                 The
                 first
                 is
                 that
                 of
                 Arnobius
                 ,
                 wherein
                 I
                 say
                 ,
                 
                   the
                   Heathens
                   deny
                   ,
                   that
                   they
                   ever
                   thought
                   their
                   Images
                   to
                   be
                   Gods
                   ,
                   or
                   to
                   have
                   any
                   Divinity
                   in
                   them
                   ,
                   but
                   what
                   only
                   comes
                   from
                   their
                   consecration
                   to
                   such
                   an
                   Use.
                
                 That
                 which
                 he
                 charges
                 me
                 with
                 is
                 ,
                 
                   that
                   by
                   cogging
                   in
                   the
                   word
                   Divinity
                   in
                   the
                   singular
                   number
                   ,
                   I
                   would
                   represent
                   it
                   to
                   the
                   Reader
                   ,
                   as
                   though
                   the
                   wiser
                   Heathens
                   intended
                   to
                   worship
                   the
                   true
                   Divinity
                   by
                   those
                   Images
                   ,
                   whereas
                   all
                   that
                   they
                   say
                   in
                
                 Arnobius
                 ,
                 
                   is
                   that
                   they
                   did
                   not
                   look
                   on
                   their
                   Images
                   as
                   Gods
                
                 per
                 se
                 
                   of
                   themselves
                   ,
                   but
                   they
                   worshipped
                   the
                   Gods
                   which
                   by
                   dedication
                   were
                   made
                   to
                   dwell
                   in
                   them
                   ;
                   i.e.
                
                 saith
                 he
                 ,
                 
                   by
                   
                   Magical
                   Incantation
                   ,
                   by
                   which
                   the
                   Souls
                   of
                   Wicked
                   men
                   were
                   evocated
                   and
                   as
                   it
                   were
                   tied
                   to
                   dwell
                   in
                   those
                   Images
                   ,
                
                 
                 
                   as
                   S.
                
                 Austin
                 relateth
                 l.
                 8.
                 de
                 Civ
                 .
                 Dei.
                 c.
                 23.
                 
                 &
                 26.
                 
                 Hereupon
                 he
                 charges
                 me
                 very
                 severely
                 ,
                 
                   with
                   soul
                   dealing
                   ;
                   in
                   putting
                   Divinity
                   in
                   the
                   singular
                   number
                   ,
                   when
                   the
                   Infernal
                   Spirits
                   were
                   meant
                   by
                   it
                   ;
                   as
                   if
                   they
                   intended
                   to
                   worship
                   the
                   true
                   God
                   by
                   these
                   Images
                   ,
                   when
                   they
                   declared
                   they
                   worshipped
                   false
                   Gods
                   by
                   them
                   .
                
                 A
                 very
                 heavy
                 charge
                 ;
                 to
                 which
                 I
                 shall
                 give
                 a
                 distinct
                 answer
                 :
                 1.
                 
                 To
                 that
                 of
                 translating
                 Divinity
                 in
                 the
                 
                   singular
                   number
                   ,
                   T.
                   G.
                
                 may
                 if
                 he
                 please
                 take
                 it
                 
                   upon
                   my
                   word
                
                 (
                 or
                 if
                 not
                 ,
                 let
                 him
                 search
                 the
                 place
                 once
                 more
                 )
                 that
                 I
                 translated
                 these
                 very
                 words
                 of
                 
                   Arnobius
                   ,
                   Nihil
                   Numinis
                   in
                   esse
                   simulachris
                   ,
                   that
                   the
                   Images
                   have
                   no
                   Divinity
                   in
                   them
                   ,
                
                 and
                 if
                 these
                 words
                 be
                 not
                 in
                 that
                 very
                 place
                 ,
                 and
                 but
                 two
                 lines
                 before
                 those
                 quoted
                 by
                 him
                 .
                 
                   Erras
                   &
                   laberis
                
                 ,
                 &c.
                 I
                 will
                 venture
                 
                   my
                   credit
                
                 in
                 
                   citing
                   Authors
                
                 upon
                 T.
                 G.'s
                 ingenuity
                 :
                 but
                 if
                 they
                 be
                 there
                 ,
                 as
                 most
                 certainly
                 they
                 are
                 ,
                 what
                 doth
                 such
                 a
                 man
                 deserve
                 for
                 so
                 notorious
                 
                   fair
                   dealing
                
                 ?
                 2.
                 
                 My
                 design
                 was
                 not
                 to
                 represent
                 by
                 this
                 means
                 that
                 the
                 Heathens
                 only
                 intended
                 to
                 worship
                 the
                 
                   true
                   God
                
                 by
                 Images
                 ,
                 but
                 that
                 the
                 worship
                 of
                 Images
                 was
                 unlawful
                 ,
                 although
                 men
                 did
                 not
                 take
                 the
                 Images
                 themselves
                 
                 
                   for
                   Gods
                
                 :
                 so
                 I
                 said
                 in
                 the
                 very
                 beginning
                 of
                 those
                 quotations
                 ,
                 
                   that
                   I
                   would
                   prove
                   that
                   the
                   Heathens
                   did
                   look
                   on
                   their
                   Images
                   as
                   Symbols
                   or
                   representations
                   of
                   that
                   Being
                   to
                   which
                   they
                   gave
                   divine
                   worship
                   .
                
                 Do
                 I
                 say
                 of
                 the
                 
                   True
                   God
                
                 ?
                 Are
                 not
                 the
                 words
                 so
                 general
                 on
                 purpose
                 to
                 imply
                 that
                 ,
                 
                   whatever
                   Being
                   they
                   worshipped
                
                 ,
                 they
                 looked
                 on
                 the
                 Images
                 as
                 symbols
                 or
                 representations
                 of
                 it
                 ?
                 And
                 after
                 ,
                 to
                 prevent
                 all
                 such
                 cavils
                 ,
                 I
                 purposely
                 added
                 ,
                 
                   I
                   do
                   not
                   ask
                   whether
                   they
                   were
                   mistaken
                   as
                   to
                   the
                   objects
                   of
                   their
                   worship
                   ?
                
                 But
                 what
                 can
                 a
                 man
                 do
                 to
                 prevent
                 the
                 cavils
                 of
                 a
                 disingenuous
                 Sophister
                 ?
                 3.
                 
                 As
                 to
                 what
                 he
                 saith
                 ,
                 
                   that
                   what
                   they
                   plead
                   in
                
                 Arnobius
                 
                   is
                   only
                   that
                   their
                   Images
                   were
                   not
                   Gods
                
                 per
                 se
                 
                   of
                   themselves
                   ,
                   but
                   by
                   virtue
                   of
                   the
                   Spirits
                   dwelling
                   in
                   them
                   ,
                
                 I
                 answer
                 ,
                 that
                 T.
                 G.
                 
                   charges
                   the
                   Heathen
                   Idolaters
                   with
                   worshipping
                   the
                   Images
                   themselves
                
                 ;
                 
                 and
                 saith
                 ,
                 
                   that
                   I
                   deal
                   very
                   disingenuously
                   in
                   affirming
                   that
                   the
                   Wiser
                   Heathens
                   did
                   not
                   worship
                   the
                   Images
                   themselves
                   .
                
                 Now
                 what
                 could
                 be
                 more
                 pertinent
                 to
                 my
                 purpose
                 ,
                 than
                 to
                 produce
                 those
                 very
                 words
                 of
                 
                   Arnobius
                   ,
                   You
                   erre
                   and
                   are
                   mistaken
                
                 O
                 T.
                 G.
                 
                   in
                   what
                   you
                   affirm
                   ,
                   for
                   we
                   do
                   not
                   think
                   the
                   matter
                   of
                   Brass
                   ,
                   Silver
                   and
                   Gold
                   to
                   be
                   Gods
                   or
                   adorable
                   Deities
                
                 per
                 se
                 
                   of
                   themselves
                
                 .
                 Whereby
                 we
                 see
                 T.
                 G's
                 own
                 
                 words
                 as
                 he
                 renders
                 them
                 out
                 of
                 Arnobius
                 do
                 sufficiently
                 vindicate
                 me
                 and
                 contradict
                 him
                 .
                 He
                 saith
                 ,
                 
                   they
                   did
                   worship
                   the
                   Images
                   themselves
                   ,
                
                 and
                 they
                 say
                 
                   they
                   did
                   not
                
                 .
                 What
                 doth
                 he
                 mean
                 else
                 ,
                 when
                 he
                 saith
                 in
                 other
                 places
                 ,
                 
                 that
                 
                   the
                   Heathens
                   worshipped
                   their
                   Images
                   as
                   Gods
                
                 ;
                 what
                 is
                 this
                 but
                 to
                 take
                 the
                 
                   Images
                   themselves
                   for
                   Gods
                
                 ?
                 For
                 he
                 never
                 once
                 supposes
                 it
                 unlawful
                 to
                 worship
                 Images
                 on
                 the
                 account
                 of
                 a
                 
                   Divine
                   Spirit
                
                 being
                 present
                 in
                 the
                 Images
                 ,
                 supposing
                 that
                 spirit
                 of
                 it self
                 to
                 deserve
                 adoration
                 :
                 as
                 suppose
                 upon
                 consecration
                 of
                 an
                 Image
                 of
                 the
                 
                   B.
                   Virgin
                
                 ,
                 she
                 should
                 manifest
                 her self
                 in
                 and
                 by
                 that
                 Image
                 ,
                 in
                 speaking
                 ,
                 or
                 moving
                 ,
                 or
                 
                   working
                   miracles
                
                 ,
                 doth
                 
                   T.
                   G.
                
                 think
                 it
                 the
                 more
                 unlawful
                 to
                 worship
                 such
                 an
                 Image
                 ?
                 no
                 certainly
                 ,
                 but
                 that
                 men
                 ought
                 to
                 shew
                 more
                 devotion
                 towards
                 it
                 .
                 Therefore
                 
                   T.
                   G.
                
                 could
                 not
                 condemn
                 the
                 Heathens
                 for
                 the
                 worshipping
                 the
                 Images
                 ,
                 supposing
                 
                   good
                   Spirits
                   did
                   dwell
                   in
                   them
                   .
                
                 Setting
                 aside
                 then
                 ,
                 the
                 dispute
                 about
                 the
                 nature
                 of
                 the
                 Spirits
                 ,
                 all
                 that
                 he
                 could
                 imagine
                 the
                 Fathers
                 had
                 to
                 condemn
                 in
                 those
                 that
                 worshipped
                 Images
                 ,
                 was
                 ,
                 that
                 they
                 worshipped
                 the
                 
                   Images
                   themselves
                   for
                   Gods
                
                 ;
                 which
                 the
                 Heathens
                 in
                 Arnobius
                 deny
                 ,
                 and
                 which
                 was
                 the
                 thing
                 I
                 produced
                 that
                 Testimony
                 to
                 prove
                 .
                 Bellarmin
                 ,
                 whom
                 
                 my
                 Adversary
                 follows
                 ,
                 saith
                 ,
                 
                   that
                   the
                   Heathens
                   did
                   take
                   the
                   Images
                   themselves
                   for
                   Gods
                   ,
                
                 
                 for
                 which
                 he
                 gives
                 some
                 very
                 substantial
                 Reasons
                 .
                 1.
                 
                 
                   Because
                   their
                   Priests
                   told
                   them
                   so
                   .
                
                 2.
                 
                 
                   Because
                   almost
                   all
                   the
                   world
                   believed
                   it
                   .
                
                 This
                 one
                 would
                 think
                 were
                 enough
                 to
                 justifie
                 the
                 belief
                 of
                 it
                 ,
                 having
                 the
                 Authority
                 of
                 their
                 Teachers
                 ,
                 and
                 Consent
                 of
                 Nations
                 for
                 it
                 .
                 3.
                 
                 
                   The
                   motion
                   ,
                   speech
                   ,
                   and
                   oracles
                   that
                   came
                   from
                   them
                   .
                
                 4.
                 
                 
                   The
                   humane
                   shape
                   it self
                
                 ,
                 which
                 he
                 saith
                 ,
                 
                   is
                   a
                   very
                
                 notable
                 argument
                 
                   to
                   make
                   men
                   think
                   that
                   Images
                   live
                   ,
                   because
                   men
                   do
                   ;
                   especially
                   ,
                
                 he
                 saith
                 ,
                 
                   if
                   it
                   be
                   said
                   so
                   by
                   Wise
                   men
                   .
                
                 But
                 whatever
                 the
                 reasons
                 be
                 ,
                 he
                 saith
                 ,
                 
                   he
                   would
                   prove
                   that
                   the
                   Heathens
                   believed
                
                 ipsa
                 idola
                 esse
                 Deos
                 ,
                 
                   the
                   very
                   Images
                   themselves
                   to
                   be
                   Gods.
                
                 Now
                 what
                 could
                 be
                 more
                 contradictory
                 to
                 this
                 assertion
                 ,
                 than
                 those
                 words
                 of
                 the
                 Heathens
                 in
                 Arnobius
                 are
                 ?
                 So
                 that
                 the
                 
                   Per
                   se
                
                 which
                 
                   T.
                   G.
                
                 charges
                 me
                 with
                 leaving
                 out
                 ,
                 adds
                 rather
                 more
                 weight
                 and
                 Emphasis
                 to
                 the
                 Testimony
                 .
                 4.
                 
                 After
                 all
                 this
                 ,
                 I
                 say
                 ,
                 that
                 Arnobius
                 doth
                 reject
                 the
                 worship
                 of
                 Images
                 on
                 such
                 grounds
                 as
                 do
                 hold
                 against
                 the
                 worship
                 of
                 the
                 
                   true
                   God
                
                 by
                 an
                 Image
                 .
                 For
                 he
                 brings
                 that
                 as
                 the
                 objection
                 of
                 the
                 Heathens
                 against
                 the
                 
                   Christians
                   ,
                   that
                   supposing
                   they
                   had
                   never
                   so
                   
                   right
                   apprehensions
                   of
                   the
                   nature
                   of
                   those
                   Beings
                   which
                   the
                   Heathens
                   worshipped
                   for
                   Gods
                   ,
                   yet
                   they
                   were
                   to
                   blame
                   for
                   not
                   worshipping
                   their
                   Images
                   ,
                
                 Nec
                 eorum
                 effigies
                 adoramus
                 ,
                 saith
                 Arnobius
                 of
                 the
                 Christians
                 ,
                 
                 which
                 I
                 beseech
                 
                   T.
                   G.
                
                 to
                 remember
                 are
                 the
                 words
                 I
                 translate
                 ,
                 for
                 fear
                 he
                 should
                 take
                 the
                 next
                 words
                 ,
                 
                   Templa
                   illis
                   extruimus
                   nulla
                
                 ;
                 and
                 then
                 cry
                 out
                 ,
                 
                   there
                   is
                   no
                   such
                   thing
                   as
                   Images
                   in
                   the
                   words
                   ,
                   that
                   I
                   have
                   cogged
                   in
                   the
                   word
                   to
                   serve
                   my
                   turn
                   ;
                   that
                   this
                   is
                   setting
                   up
                   a
                   flag
                   in
                   a
                   Fireship
                   —
                   Dolus
                   an
                   Virtus
                
                 —
                 with
                 such
                 kind
                 of
                 laudable
                 plain-dealing
                 .
                 Nay
                 ,
                 Arnobius
                 goes
                 yet
                 farther
                 ,
                 For
                 ,
                 saith
                 he
                 ,
                 
                   what
                   greater
                   honour
                   can
                   we
                   attribute
                   to
                   them
                   ,
                   than
                   that
                   we
                   place
                   them
                   there
                   ,
                   where
                   the
                   Head
                   and
                   Lord
                   ,
                   and
                   King
                   of
                   all
                   is
                   to
                   whom
                   they
                   owe
                   the
                   same
                   acknowledgements
                   that
                   we
                   do
                   ?
                   But
                   do
                   we
                   honour
                   him
                   ,
                   delubris
                   aut
                   Templorum
                   constructionibus
                   ,
                
                 with
                 Images
                 and
                 Temples
                 ?
                 So
                 I
                 render
                 it
                 without
                 the
                 fear
                 of
                 T.
                 G's
                 new
                 charge
                 of
                 disingenuity
                 ;
                 for
                 ,
                 besides
                 that
                 the
                 delubra
                 were
                 ,
                 saith
                 
                   Festus
                   ,
                   wooden
                   Images
                
                 ;
                 it
                 is
                 certain
                 that
                 afterwards
                 ,
                 according
                 to
                 Varro
                 ,
                 the
                 most
                 learned
                 of
                 the
                 Romans
                 ,
                 when
                 delubrum
                 was
                 applyed
                 to
                 a
                 place
                 ,
                 it
                 signified
                 such
                 a
                 one
                 ,
                 
                 
                   in
                   quo
                   Dei
                   simulachrum
                   dedicatum
                   est
                   :
                
                 and
                 in
                 the
                 old
                 Glossaries
                 
                 it
                 is
                 rendred
                 into
                 Greek
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 therefore
                 to
                 honour
                 God
                 
                   sine
                   delubris
                
                 ,
                 must
                 be
                 to
                 worship
                 him
                 
                   without
                   Images
                
                 ;
                 and
                 this
                 was
                 the
                 reason
                 why
                 the
                 Christians
                 denyed
                 they
                 had
                 any
                 Temples
                 because
                 the
                 Heathens
                 supposed
                 there
                 could
                 be
                 no
                 proper
                 Temples
                 without
                 Images
                 ;
                 therefore
                 in
                 S.
                 Hierom
                 ,
                 
                 
                   Sanctorum
                   Basilicas
                   in
                   Templa
                   convertere
                
                 ,
                 is
                 all
                 one
                 as
                 turn
                 Churches
                 into
                 
                   Idol
                   Temples
                
                 :
                 and
                 both
                 in
                 Origen
                 and
                 Minucius
                 ,
                 the
                 Heathens
                 joyn
                 those
                 accusations
                 together
                 ,
                 that
                 the
                 Christians
                 had
                 no
                 Altars
                 ,
                 nor
                 Images
                 ,
                 nor
                 Temples
                 ;
                 and
                 Vitruvius
                 in
                 the
                 building
                 of
                 a
                 Temple
                 ,
                 
                 takes
                 the
                 greatest
                 care
                 of
                 placing
                 the
                 Images
                 ,
                 that
                 they
                 may
                 stand
                 so
                 ,
                 that
                 the
                 Images
                 may
                 look
                 on
                 those
                 who
                 come
                 up
                 to
                 the
                 Altars
                 .
                 And
                 it
                 appears
                 by
                 the
                 discourse
                 in
                 Arnobius
                 ,
                 that
                 they
                 valued
                 no
                 Temples
                 ,
                 where
                 there
                 were
                 no
                 Images
                 ;
                 thence
                 came
                 the
                 suspicion
                 that
                 Hadrian
                 intended
                 to
                 
                   worship
                   Christ
                
                 ,
                 because
                 he
                 commanded
                 Temples
                 to
                 be
                 built
                 in
                 all
                 Cities
                 without
                 any
                 Images
                 ;
                 as
                 Lampridius
                 saith
                 in
                 the
                 Life
                 of
                 
                   Alexander
                   Severus
                
                 .
                 
                 It
                 is
                 all
                 one
                 to
                 our
                 purpose
                 whether
                 Hadrian
                 had
                 any
                 such
                 intention
                 ,
                 or
                 no
                 ;
                 for
                 its
                 being
                 believed
                 that
                 he
                 had
                 from
                 this
                 Reason
                 ,
                 because
                 the
                 Temples
                 were
                 without
                 Images
                 ,
                 
                 is
                 a
                 most
                 undeniable
                 evidence
                 that
                 the
                 Christians
                 then
                 did
                 not
                 worship
                 God
                 or
                 Christ
                 ,
                 by
                 any
                 Images
                 in
                 their
                 Churches
                 .
                 After
                 this
                 ,
                 Arnobius
                 argues
                 against
                 the
                 use
                 of
                 Images
                 for
                 this
                 Reason
                 ;
                 
                 
                   if
                   you
                   believe
                   your
                   Gods
                   to
                   be
                   in
                   Heaven
                   ,
                   to
                   what
                   purpose
                   do
                   you
                   make
                   Images
                   of
                   them
                   to
                   worship
                   ?
                   cannot
                   you
                   as
                   well
                   pray
                   to
                   the
                   Gods
                   themselves
                   ?
                   But
                   it
                   may
                   be
                   you
                   will
                   say
                   ,
                   because
                   you
                   cannot
                   see
                   the
                   Gods
                   themselves
                   ,
                   you
                   represent
                   them
                   as
                   present
                   by
                   those
                   Images
                   ?
                   But
                   ,
                
                 saith
                 he
                 ,
                 
                   he
                   that
                   thinks
                   he
                   must
                   have
                   Gods
                   to
                   be
                   seen
                   ,
                   doth
                   not
                   believe
                   any
                   at
                   all
                   .
                   However
                   ,
                   say
                   they
                   ,
                   we
                   worship
                   them
                   through
                   these
                   Images
                   .
                   And
                   what
                   ,
                
                 saith
                 he
                 ,
                 
                   can
                   be
                   more
                   injurious
                   ,
                   or
                   reproachful
                   than
                   to
                   know
                   God
                   to
                   be
                   one
                   thing
                   ,
                   and
                   yet
                   to
                   pray
                   to
                   another
                   ?
                   to
                   expect
                   help
                   from
                   the
                   Deity
                   ,
                   and
                   yet
                   to
                   fall
                   down
                   before
                   a
                   senseless
                   Image
                   ?
                   which
                   is
                   like
                   a
                   man
                   that
                   should
                   pretend
                   to
                   take
                   advice
                   from
                   men
                   ,
                   and
                   to
                   ask
                   it
                   of
                   Asses
                   and
                   Swine
                   .
                   Is
                   not
                   that
                   ,
                
                 saith
                 he
                 ,
                 
                 
                   not
                   meer
                   mistake
                   but
                   madness
                
                 ,
                 supplicare
                 tremebundum
                 factitatae
                 abs
                 te
                 rei
                 ,
                 
                   to
                   fall
                   down
                   trembling
                   before
                   a
                   thing
                   made
                   by
                   your selves
                   ?
                
                 Besides
                 this
                 ,
                 he
                 argues
                 from
                 the
                 
                   matter
                   ,
                   form
                
                 ,
                 and
                 design
                 of
                 them
                 ,
                 how
                 ridiculous
                 it
                 is
                 to
                 
                   worship
                   Images
                
                 ;
                 and
                 after
                 exposing
                 the
                 other
                 pretences
                 of
                 the
                 
                   Heathen
                   Idolaters
                
                 ,
                 in
                 the
                 
                 last
                 place
                 he
                 considers
                 this
                 ,
                 
                   that
                   the
                   ancients
                   understood
                   well
                   enough
                   ,
                
                 
                 
                   Nihil
                   habere
                   Numinis
                   signa
                
                 ;
                 that
                 there
                 was
                 
                   no
                   Divinity
                   in
                   Images
                   ,
                   (
                   T.
                   G.
                
                 sees
                 I
                 am
                 for
                 the
                 singular
                 number
                 still
                 ,
                 and
                 I
                 think
                 Numen
                 is
                 so
                 too
                 )
                 
                   but
                   that
                   Images
                   were
                   set
                   up
                   to
                   keep
                   the
                   rude
                   people
                   in
                   awe
                   ;
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   they
                   were
                   so
                   far
                   from
                   ,
                   that
                   they
                   only
                   made
                   their
                   Gods
                   contemptible
                   ,
                   and
                   thereby
                   encouraged
                   them
                   more
                   in
                   their
                   Wickedness
                   .
                
                 I
                 desire
                 now
                 the
                 Reader
                 to
                 reflect
                 ,
                 whether
                 these
                 arguments
                 are
                 peculiar
                 to
                 the
                 worship
                 of
                 false
                 Gods
                 ;
                 and
                 whether
                 they
                 do
                 not
                 with
                 as
                 much
                 force
                 hold
                 against
                 the
                 worship
                 of
                 the
                 
                   true
                   God
                   by
                   Images
                
                 ?
                 And
                 if
                 it
                 be
                 possible
                 to
                 suppose
                 that
                 a
                 man
                 ,
                 that
                 hath
                 not
                 the
                 
                   stupidity
                   of
                   an
                   Image
                
                 ,
                 should
                 object
                 those
                 things
                 against
                 their
                 worship
                 ,
                 which
                 would
                 be
                 returned
                 upon
                 his
                 own
                 ,
                 and
                 never
                 provide
                 in
                 the
                 least
                 for
                 any
                 defence
                 of
                 it
                 ?
                 So
                 that
                 after
                 all
                 the
                 loud
                 clamours
                 ,
                 and
                 insolent
                 charges
                 of
                 
                   T.
                   G.
                
                 we
                 find
                 that
                 Arnobius
                 himself
                 doth
                 fully
                 prove
                 ,
                 that
                 the
                 Divinity
                 cannot
                 be
                 worshipped
                 by
                 Images
                 ;
                 and
                 that
                 what
                 the
                 Heathens
                 plead
                 for
                 themselves
                 in
                 him
                 ,
                 doth
                 shew
                 ,
                 that
                 they
                 believed
                 there
                 was
                 
                   no
                   Divinity
                   in
                   Images
                   ;
                   but
                   what
                   only
                   comes
                   from
                   their
                   consecration
                   to
                   such
                   an
                   Use.
                   
                
              
               
               
                 The
                 next
                 Testimony
                 he
                 charges
                 me
                 with
                 foul-dealing
                 in
                 ,
                 is
                 that
                 of
                 S.
                 Austin
                 ,
                 
                 
                   wherein
                   I
                   say
                   the
                   Wiser
                   Heathens
                   deny
                   ,
                
                 
                 
                   that
                   they
                   worshipped
                   the
                   Images
                   themselves
                   ,
                   but
                   they
                   add
                   ,
                   that
                   through
                   them
                   they
                   worship
                   the
                   Deity
                   .
                
                 After
                 this
                 
                   T.
                   G.
                
                 sets
                 down
                 those
                 words
                 of
                 S.
                 
                   Austin
                   ,
                   Videntur
                   sibi
                   purgatiores
                   esse
                   Religionis
                   ,
                
                 &c.
                 
                 And
                 because
                 in
                 the
                 following
                 expressions
                 ,
                 mention
                 is
                 made
                 of
                 the
                 
                   Corporeal
                   Creatures
                
                 ,
                 or
                 the
                 
                   Spirits
                   that
                   rule
                   over
                   them
                   as
                   worshipped
                   by
                   their
                   Images
                   ,
                
                 therefore
                 he
                 charges
                 me
                 with
                 great
                 disingenuity
                 in
                 saying
                 ,
                 
                   that
                   the
                   Heathens
                   in
                   S.
                
                 Austin
                 
                   affirmed
                   that
                   through
                   their
                   Images
                   they
                   did
                   worship
                   the
                   Deity
                   :
                
                 and
                 yet
                 as
                 it
                 falls
                 out
                 ,
                 these
                 are
                 the
                 very
                 words
                 I
                 translated
                 in
                 S.
                 
                   Austin
                   ,
                   Non
                   hoc
                   visibile
                   colo
                   ,
                   sed
                   Numen
                   quod
                   illic
                   invisibiliter
                   habitat
                
                 ;
                 and
                 I
                 now
                 appeal
                 to
                 men
                 of
                 any
                 common
                 ingenuity
                 ,
                 what
                 usage
                 I
                 have
                 met
                 with
                 from
                 this
                 Adversary
                 ,
                 who
                 passes
                 by
                 the
                 very
                 words
                 I
                 translated
                 ,
                 as
                 near
                 to
                 the
                 signification
                 as
                 possible
                 ;
                 and
                 produces
                 other
                 passages
                 ;
                 and
                 then
                 Hectors
                 ,
                 and
                 Triumphs
                 ,
                 and
                 cryes
                 out
                 of
                 my
                 disingenuity
                 ;
                 when
                 scarce
                 ever
                 any
                 man
                 discovered
                 greater
                 than
                 in
                 so
                 doing
                 ,
                 and
                 I
                 fear
                 against
                 his
                 own
                 conscience
                 .
                 The
                 true
                 state
                 of
                 the
                 case
                 in
                 S.
                 Austin
                 
                 about
                 the
                 worship
                 of
                 Images
                 is
                 this
                 ,
                 1.
                 
                 He
                 exposes
                 the
                 worship
                 of
                 Images
                 in
                 general
                 as
                 a
                 silly
                 and
                 
                   ridiculous
                   thing
                
                 ;
                 being
                 of
                 things
                 much
                 inferiour
                 to
                 the
                 
                   meanest
                   Brutes
                
                 ;
                 and
                 if
                 men
                 are
                 ashamed
                 to
                 worship
                 Beasts
                 ,
                 that
                 hear
                 and
                 see
                 ,
                 and
                 live
                 and
                 move
                 ,
                 they
                 ought
                 to
                 be
                 much
                 more
                 ashamed
                 to
                 worship
                 a
                 
                   dumb
                   ,
                   stupid
                   ,
                   sensless
                   Image
                
                 ;
                 and
                 they
                 might
                 with
                 greater
                 reason
                 worship
                 the
                 Mice
                 and
                 Serpents
                 which
                 are
                 not
                 afraid
                 of
                 their
                 Images
                 ,
                 but
                 shelter
                 themselves
                 within
                 them
                 .
                 Now
                 it
                 is
                 plain
                 this
                 discourse
                 of
                 S.
                 Austin
                 doth
                 reach
                 to
                 all
                 sorts
                 of
                 Images
                 for
                 whomsoever
                 they
                 are
                 intended
                 .
                 For
                 an
                 Image
                 made
                 for
                 the
                 true
                 God
                 hath
                 no
                 more
                 sense
                 ,
                 or
                 life
                 ,
                 or
                 motion
                 in
                 it
                 ,
                 than
                 one
                 of
                 T.
                 G's
                 Idols
                 ,
                 or
                 an
                 Image
                 made
                 for
                 a
                 Chimera
                 .
                 But
                 because
                 the
                 Christian
                 Church
                 knew
                 nothing
                 at
                 that
                 time
                 of
                 the
                 worship
                 of
                 Images
                 ,
                 therefore
                 he
                 directs
                 his
                 discourse
                 against
                 the
                 Heathens
                 ,
                 to
                 consider
                 the
                 pleas
                 and
                 excuses
                 they
                 made
                 for
                 it
                 .
                 2.
                 
                 He
                 reckons
                 up
                 their
                 several
                 pleas
                 for
                 their
                 Images
                 ;
                 1.
                 
                 Some
                 said
                 that
                 there
                 was
                 a
                 
                   secret
                   Deity
                   which
                   lay
                   hid
                   in
                   the
                   Image
                   ,
                   and
                   which
                   they
                   worshipped
                   through
                   it
                   .
                
                 2.
                 
                 Others
                 ,
                 
                   that
                   thought
                   themselves
                   of
                   a
                   more
                   refined
                   Religion
                   ,
                
                 said
                 ,
                 
                   they
                   neither
                   worshipped
                   Images
                   ,
                   nor
                   Daemons
                   ,
                   but
                   only
                   beheld
                   in
                   the
                   corporeal
                   Image
                   ,
                   the
                   
                   Symbol
                   of
                   that
                   which
                   they
                   ought
                   to
                   worship
                   .
                
                 Which
                 is
                 the
                 place
                 cited
                 by
                 
                   T.
                   G.
                
                 Now
                 I
                 appeal
                 to
                 the
                 Reader
                 ,
                 whether
                 this
                 very
                 place
                 doth
                 not
                 prove
                 what
                 I
                 intended
                 ,
                 viz.
                 that
                 the
                 Heathens
                 did
                 look
                 on
                 their
                 Images
                 as
                 Symbols
                 or
                 representations
                 of
                 that
                 Being
                 to
                 which
                 they
                 gave
                 
                   divine
                   worship
                
                 .
                 Whereby
                 I
                 see
                 
                   T.
                   G.
                
                 hath
                 done
                 me
                 a
                 kindness
                 indeed
                 ,
                 which
                 I
                 thank
                 him
                 for
                 ,
                 i.e.
                 he
                 hath
                 proved
                 that
                 which
                 I
                 did
                 intend
                 ,
                 and
                 confuted
                 that
                 which
                 I
                 did
                 not
                 .
              
               
                 But
                 there
                 remains
                 yet
                 another
                 charge
                 of
                 disingenuity
                 to
                 be
                 answered
                 ,
                 
                 which
                 concerns
                 the
                 quotation
                 of
                 Trigantius
                 ;
                 the
                 occasion
                 whereof
                 was
                 this
                 ,
                 
                   I
                   had
                   said
                   ,
                   if
                   S.
                   Paul
                   had
                   not
                   thought
                   men
                   to
                   blame
                   in
                   the
                   worship
                   of
                   God
                   by
                   an
                   Image
                   ,
                   he
                   would
                   never
                   have
                   condemned
                   them
                   for
                   it
                   ;
                   as
                   he
                   doth
                   Rom.
                   1.
                   
                   But
                   he
                   ought
                   to
                   have
                   done
                   as
                   the
                   Iesuits
                   in
                   China
                   did
                   ,
                   who
                   never
                   condemned
                   the
                   people
                   for
                   worshipping
                   Images
                   ,
                   
                   but
                   for
                   worshipping
                   false
                   Gods
                   by
                   them
                   ;
                   and
                   perswaded
                   them
                   not
                   to
                   lay
                   them
                   aside
                   ,
                   but
                   to
                   convert
                   them
                   to
                   the
                   honour
                   of
                   the
                   true
                   God
                   ,
                   and
                   so
                   melted
                   down
                   the
                   former
                   Images
                   and
                   made
                   new
                   ones
                   of
                   them
                   .
                   Can
                   we
                   imagine
                   S.
                   Paul
                   meant
                   the
                   same
                   thing
                   ,
                   when
                   he
                   blames
                   men
                   not
                   for
                   believing
                   
                   them
                   to
                   be
                   Gods
                   ,
                   but
                   that
                   God
                   could
                   be
                   worshipped
                   by
                   the
                   Work
                   of
                   mens
                   hands
                   ;
                   and
                   for
                   changing
                   thereby
                   the
                   glory
                   due
                   to
                   God
                   in
                   regard
                   of
                   his
                   infinite
                   and
                   incorruptible
                   Being
                   into
                   mean
                   and
                   unworthy
                   Images
                   ,
                   thinking
                   thereby
                   to
                   give
                   honour
                   to
                   him
                   .
                
                 These
                 are
                 my
                 words
                 .
                 Now
                 observe
                 T.
                 G's
                 ingenuity
                 ;
                 
                 instead
                 of
                 answering
                 the
                 argument
                 he
                 falls
                 to
                 the
                 exercise
                 of
                 his
                 best
                 Talent
                 ,
                 cavilling
                 :
                 the
                 force
                 of
                 the
                 argument
                 lay
                 in
                 this
                 ,
                 S.
                 Paul
                 condemns
                 the
                 very
                 manner
                 of
                 
                   worshipping
                   God
                   by
                   Images
                
                 ;
                 the
                 Iesuits
                 in
                 China
                 do
                 not
                 that
                 ,
                 but
                 bid
                 them
                 
                   lay
                   aside
                
                 their
                 
                   old
                   Images
                
                 ,
                 and
                 worship
                 new
                 ones
                 :
                 what
                 is
                 the
                 reason
                 ,
                 that
                 the
                 Iesuits
                 vary
                 from
                 S.
                 Pauls
                 method
                 ,
                 but
                 only
                 because
                 they
                 differ
                 in
                 judgement
                 ,
                 
                   i.
                   e.
                
                 S.
                 Paul
                 thought
                 the
                 worship
                 of
                 Images
                 in
                 general
                 unlawful
                 ,
                 the
                 Iesuits
                 do
                 not
                 ,
                 but
                 only
                 the
                 Images
                 of
                 
                   false
                   Gods.
                
                 This
                 was
                 the
                 thing
                 designed
                 by
                 me
                 ,
                 to
                 which
                 he
                 gives
                 no
                 manner
                 of
                 answer
                 ;
                 but
                 only
                 for
                 several
                 pages
                 he
                 tells
                 a
                 sad
                 story
                 how
                 hard
                 it
                 was
                 for
                 him
                 to
                 come
                 by
                 the
                 Book
                 of
                 Trigautius
                 ;
                 &
                 when
                 he
                 had
                 it
                 ,
                 he
                 thought
                 he
                 had
                 gotten
                 a
                 mighty
                 advantage
                 against
                 me
                 ;
                 because
                 ,
                 forsooth
                 ,
                 
                   I
                   render
                   simulachra
                   Images
                
                 ;
                 for
                 the
                 whole
                 charge
                 comes
                 to
                 this
                 at
                 last
                 ;
                 for
                 whereas
                 Trigautius
                 distinguished
                 the
                 
                   Heathen
                   simulachra
                
                 
                 from
                 the
                 
                   Images
                   of
                   Christ
                
                 because
                 I
                 did
                 not
                 in
                 the
                 account
                 of
                 the
                 thing
                 ;
                 (
                 for
                 I
                 designed
                 no
                 verbal
                 translation
                 ,
                 as
                 
                   T.
                   G.
                
                 knew
                 well
                 enough
                 by
                 the
                 character
                 )
                 therefore
                 this
                 is
                 charged
                 to
                 be
                 
                   the
                   effect
                   of
                   some
                   very
                   bad
                   design
                   ;
                   and
                   an
                   instance
                   of
                   my
                   want
                   of
                   fidelity
                   ,
                   sincerity
                   ,
                   honesty
                   ,
                   ingenuity
                   ,
                
                 and
                 what
                 not
                 ?
                 I
                 am
                 sorry
                 Trigautius
                 was
                 so
                 hard
                 to
                 come
                 by
                 ,
                 for
                 it
                 is
                 possible
                 ,
                 if
                 he
                 had
                 not
                 been
                 put
                 to
                 so
                 much
                 trouble
                 in
                 procuring
                 him
                 ,
                 I
                 might
                 have
                 escaped
                 better
                 .
                 But
                 is
                 it
                 in
                 good
                 earnest
                 ,
                 such
                 a
                 horrible
                 fault
                 to
                 translate
                 
                   simulachra
                   Images
                
                 ?
                 I
                 see
                 what
                 a
                 good
                 thing
                 it
                 is
                 to
                 have
                 a
                 good
                 
                   Catholick
                   Dictionary
                
                 ,
                 for
                 a
                 hundred
                 to
                 one
                 ,
                 but
                 others
                 would
                 have
                 rendred
                 it
                 ,
                 as
                 I
                 have
                 done
                 .
                 I
                 had
                 thought
                 
                 Tully's
                 using
                 the
                 words
                 
                   Statuae
                   ,
                   Imagines
                   ,
                   Signa
                
                 and
                 simulachra
                 promiscuously
                 might
                 have
                 been
                 sufficient
                 ground
                 for
                 my
                 translating
                 it
                 by
                 Images
                 :
                 
                 But
                 it
                 seems
                 
                   the
                   Ecclesiastical
                   use
                   of
                   the
                   word
                   is
                   otherwise
                   .
                
                 I
                 had
                 thought
                 Isidore
                 a
                 good
                 Iudge
                 of
                 the
                 
                   Ecclesiastical
                   use
                   of
                   a
                   word
                
                 ;
                 and
                 he
                 uses
                 it
                 promiscuously
                 with
                 
                   Imagines
                   &
                   effigies
                
                 ;
                 but
                 I
                 confess
                 
                   Ecclesiastical
                   uses
                
                 have
                 been
                 much
                 changed
                 since
                 Isidores
                 time
                 .
                 And
                 it
                 seems
                 simulachra
                 is
                 only
                 applyed
                 to
                 
                   Heathen
                   Images
                
                 ,
                 by
                 no
                 means
                 
                   to
                   those
                   among
                   Christians
                
                 .
                 But
                 why
                 so
                 ?
                 do
                 they
                 not
                 
                   vultum
                   
                   simulare
                
                 ,
                 as
                 Horace
                 expresses
                 it
                 ;
                 
                 
                   bear
                   a
                   resemblance
                   to
                   what
                   they
                   represent
                   ?
                
                 Do
                 they
                 not
                 
                   pariles
                   line
                   as
                   principali
                   ab
                   ore
                   deducere
                   ,
                
                 which
                 is
                 Arnobius
                 his
                 description
                 of
                 the
                 proper
                 notion
                 of
                 simulachrum
                 ?
                 
                 
                   But
                   for
                   all
                   this
                   ,
                   their
                   Images
                   are
                   not
                
                 simulachra
                 ,
                 
                   and
                   shall
                   not
                   be
                   simulachra
                
                 .
                 It
                 seems
                 when
                 Images
                 were
                 baptized
                 Christian
                 ,
                 they
                 lost
                 their
                 former
                 name
                 ,
                 and
                 have
                 gotten
                 a
                 new
                 one
                 :
                 and
                 very
                 much
                 good
                 may
                 it
                 do
                 them
                 ,
                 and
                 all
                 those
                 that
                 worship
                 them
                 ,
                 if
                 the
                 change
                 of
                 name
                 would
                 excuse
                 their
                 guilt
                 .
                 Yet
                 Agobardus
                 was
                 of
                 another
                 opinion
                 when
                 he
                 saith
                 ,
                 
                 
                   that
                   if
                   those
                   who
                   forsook
                   the
                   worship
                   of
                   Devils
                   had
                   been
                   bidden
                   to
                   worship
                   the
                   Images
                   of
                   Saints
                   ,
                   puto
                   quod
                   videretur
                   eis
                   non
                   tam
                   Idola
                   reliquisse
                   ,
                   quam
                   simulachra
                   mutâsse
                   :
                
                 I
                 think
                 ,
                 saith
                 he
                 ,
                 
                   that
                   it
                   would
                   have
                   seemed
                   to
                   them
                   ,
                   that
                   they
                   had
                   not
                   left
                   their
                   Idols
                   ,
                   but
                   only
                   changed
                   their
                   Images
                   .
                   Where
                   we
                   see
                
                 Agobardus
                 
                   is
                   my
                   Author
                   for
                   making
                
                 simulachra
                 
                   common
                   to
                   the
                   Images
                   of
                   Heathens
                   and
                   Christians
                   .
                
                 And
                 S.
                 Augustin
                 calls
                 the
                 Image
                 of
                 the
                 true
                 God
                 simulachrum
                 .
                 
                 But
                 to
                 set
                 aside
                 Authorities
                 ,
                 I
                 hope
                 the
                 Images
                 used
                 in
                 China
                 before
                 the
                 Gentiles
                 conversion
                 ,
                 and
                 those
                 after
                 did
                 agree
                 in
                 something
                 common
                 to
                 them
                 both
                 :
                 although
                 they
                 were
                 before
                 the
                 Images
                 of
                 
                   false
                   Gods
                
                 ,
                 and
                 after
                 
                 of
                 Christ
                 or
                 the
                 
                   B.
                   Virgin
                
                 ,
                 yet
                 they
                 were
                 all
                 Images
                 still
                 .
                 Might
                 I
                 not
                 be
                 allowed
                 to
                 say
                 ,
                 that
                 the
                 Jesuits
                 did
                 not
                 perswade
                 the
                 Converts
                 to
                 lay
                 aside
                 the
                 use
                 of
                 Images
                 ;
                 but
                 to
                 convert
                 them
                 to
                 the
                 honour
                 of
                 the
                 true
                 God
                 ;
                 and
                 so
                 melted
                 down
                 the
                 former
                 Images
                 and
                 made
                 new
                 ones
                 of
                 
                   them
                   ?
                   No
                   ,
                   by
                   no
                   means
                   ,
                   For
                
                 them
                 and
                 them
                 ,
                 
                   coming
                   after
                   one
                   another
                   ,
                   and
                   the
                   first
                   being
                   the
                   Images
                   of
                   false
                   Gods
                   ,
                   it
                   was
                   scarce
                   possible
                   for
                   an
                   ordinary
                   Protestant
                   Reader
                   not
                   to
                   avoid
                   being
                   mistaken
                   .
                
                 In
                 what
                 ?
                 in
                 thinking
                 they
                 did
                 not
                 worship
                 Images
                 after
                 ,
                 as
                 well
                 as
                 before
                 their
                 conversion
                 ?
                 no
                 ,
                 
                   but
                   in
                   supposing
                   ,
                   that
                   they
                   made
                   use
                   of
                   the
                   same
                   Images
                   afterwards
                   ,
                   which
                   they
                   did
                   before
                   ?
                
                 and
                 what
                 if
                 they
                 did
                 ?
                 what
                 harm
                 was
                 there
                 in
                 it
                 on
                 T.
                 G's
                 principles
                 ,
                 supposing
                 the
                 intention
                 be
                 directed
                 aright
                 ?
                 Nay
                 ,
                 
                   T.
                   G.
                
                 after
                 all
                 his
                 clamour
                 yields
                 the
                 thing
                 ,
                 for
                 saith
                 he
                 ,
                 
                   St.
                   Gregory
                   turned
                   the
                   Pagan
                   Festivals
                   into
                   Christian
                   Assemblies
                   ,
                
                 
                 and
                 
                   Heathen
                   Temples
                   to
                   Christian
                   Churches
                
                 without
                 ever
                 pulling
                 them
                 down
                 to
                 build
                 them
                 up
                 again
                 ;
                 and
                 supposing
                 the
                 worship
                 of
                 
                   Images
                   lawful
                
                 ,
                 why
                 not
                 those
                 to
                 be
                 used
                 as
                 well
                 as
                 Temples
                 ?
                 And
                 yet
                 ,
                 I
                 no
                 where
                 say
                 ,
                 that
                 they
                 made
                 use
                 of
                 the
                 
                   very
                   same
                
                 ,
                 but
                 
                   they
                   melted
                   them
                   down
                   and
                   made
                   new
                   ones
                   of
                   them
                
                 ;
                 which
                 is
                 plainly
                 
                 to
                 say
                 ,
                 that
                 though
                 they
                 did
                 not
                 allow
                 those
                 particular
                 Images
                 ,
                 yet
                 they
                 did
                 not
                 condemn
                 the
                 Use
                 of
                 Images
                 for
                 
                   divine
                   worship
                
                 ;
                 but
                 of
                 the
                 materials
                 of
                 the
                 
                   former
                   Images
                
                 they
                 made
                 
                   new
                   ones
                
                 to
                 be
                 used
                 by
                 them
                 as
                 Christians
                 ,
                 after
                 that
                 manner
                 of
                 worship
                 which
                 the
                 
                   Iesuits
                   delivered
                
                 to
                 them
                 ;
                 which
                 was
                 all
                 that
                 was
                 necessary
                 to
                 my
                 purpose
                 .
                 And
                 now
                 I
                 leave
                 the
                 Reader
                 to
                 Judge
                 whether
                 in
                 all
                 this
                 charge
                 about
                 these
                 
                   citations
                   ,
                   T.
                   G.
                
                 hath
                 not
                 shewed
                 himself
                 to
                 be
                 a
                 man
                 of
                 
                   admirable
                   ingenuity
                
                 ;
                 and
                 whether
                 he
                 be
                 not
                 well
                 accomplished
                 in
                 the
                 most
                 laudable
                 vertue
                 of
                 a
                 Writer
                 of
                 Controversies
                 ,
                 viz.
                 sincerity
                 ,
                 and
                 
                   fair
                   dealing
                
                 ?
              
            
             
               
               
                 CHAP.
                 II.
                 The
                 State
                 of
                 the
                 Controversie
                 about
                 Images
                 in
                 the
                 
                   Christian
                   Church
                
                 .
              
               
                 HAving
                 thus
                 far
                 endeavoured
                 to
                 State
                 the
                 Dispute
                 about
                 Image-worship
                 ,
                 
                 as
                 it
                 was
                 managed
                 between
                 Christians
                 and
                 Heathens
                 ,
                 I
                 now
                 come
                 to
                 the
                 Rise
                 and
                 Progress
                 of
                 this
                 Controversie
                 in
                 the
                 
                   Christian
                   Church
                
                 .
                 Wherein
                 I
                 shall
                 proceed
                 according
                 to
                 these
                 following
                 Periods
                 ,
                 1.
                 
                 When
                 Images
                 were
                 not
                 used
                 or
                 allowed
                 in
                 the
                 
                   Christian
                   Church
                
                 .
                 2.
                 
                 When
                 they
                 were
                 used
                 ,
                 but
                 no
                 worship
                 allowed
                 to
                 be
                 given
                 to
                 them
                 .
                 3.
                 
                 When
                 
                   inferiour
                   worship
                
                 was
                 given
                 to
                 them
                 ,
                 and
                 that
                 worship
                 publickly
                 defended
                 .
                 4.
                 
                 When
                 the
                 doctrine
                 and
                 practice
                 of
                 Image-worship
                 was
                 settled
                 upon
                 the
                 principles
                 allowed
                 and
                 defended
                 in
                 the
                 
                   Roman
                   Church
                
                 ;
                 and
                 from
                 thence
                 to
                 shew
                 ,
                 wherein
                 lie
                 the
                 main
                 points
                 of
                 difference
                 between
                 us
                 and
                 the
                 Church
                 of
                 Rome
                 ,
                 as
                 to
                 this
                 Controversie
                 about
                 the
                 Worship
                 of
                 Images
                 .
              
               
                 1.
                 
                 As
                 to
                 the
                 
                   First
                   Period
                
                 I
                 had
                 said
                 in
                 my
                 former
                 Discourse
                 ,
                 
                   That
                   the
                   Primitive
                   
                   Christians
                   were
                   declared
                   enemies
                   to
                   all
                   worship
                   of
                   God
                   by
                   Images
                   ,
                   but
                   I
                   need
                   the
                   less
                   to
                   go
                   about
                   to
                   prove
                   it
                   now
                   ,
                   since
                   it
                   is
                   at
                   last
                   confessed
                   by
                   one
                   of
                   the
                   most
                   learned
                   Iesuits
                   they
                   ever
                   had
                   ,
                   that
                   for
                   the
                   four
                   first
                   Centuries
                   and
                   farther
                   ,
                   there
                   was
                   little
                   or
                   
                     no
                     use
                  
                   of
                   Images
                   in
                   the
                   Temples
                   ,
                   
                   or
                   Oratories
                   of
                   Christians
                   :
                   but
                   we
                   need
                   not
                   their
                   favour
                   in
                   so
                   plain
                   a
                   Cause
                   as
                   this
                   ;
                   as
                   shall
                   be
                   evidently
                   proved
                   if
                   occasion
                   be
                   farther
                   given
                   .
                
                 This
                 
                   T.
                   G.
                
                 had
                 no
                 mind
                 to
                 ;
                 
                 and
                 therefore
                 saith
                 ,
                 
                   Not
                   to
                   Dispute
                   the
                   matter
                   of
                   fact
                   ,
                   of
                   which
                   he
                   confesses
                   there
                   was
                   some
                   little
                   use
                
                 (
                 much
                 as
                 if
                 I
                 should
                 say
                 ,
                 that
                 
                   T.
                   G.
                
                 hath
                 shewn
                 
                   little
                   or
                   no
                   ingenuity
                
                 in
                 his
                 Book
                 ,
                 and
                 he
                 to
                 his
                 great
                 comfort
                 should
                 infer
                 there
                 was
                 
                   some
                   little
                   ingenuity
                
                 in
                 it
                 )
                 but
                 Petavius
                 his
                 words
                 ,
                 are
                 
                   supprimi
                   omittique
                   satius
                   visum
                   est
                
                 ,
                 it
                 
                   was
                   thought
                   better
                   to
                   suppress
                   them
                   and
                   let
                   them
                   alone
                
                 ;
                 was
                 it
                 all
                 one
                 in
                 T.
                 G's
                 sense
                 
                   to
                   use
                   them
                
                 ,
                 and
                 to
                 omit
                 the
                 use
                 of
                 them
                 ?
                 And
                 for
                 the
                 
                   little
                   reason
                
                 ,
                 he
                 saith
                 ,
                 
                   he
                   had
                   to
                   doubt
                   my
                   sincerity
                   in
                   relating
                
                 Petavius
                 
                   his
                   words
                   ,
                   from
                   what
                   I
                   did
                   with
                
                 Trigautius
                 ;
                 in
                 truth
                 there
                 was
                 as
                 little
                 as
                 might
                 be
                 ;
                 but
                 I
                 have
                 great
                 reason
                 to
                 believe
                 from
                 his
                 usage
                 of
                 me
                 about
                 other
                 citations
                 ,
                 that
                 if
                 he
                 could
                 have
                 found
                 any
                 words
                 before
                 or
                 after
                 ,
                 that
                 he
                 could
                 have
                 
                 interpreted
                 to
                 another
                 sense
                 ,
                 he
                 would
                 have
                 made
                 
                   little
                   or
                   no
                   conscience
                
                 of
                 saying
                 ,
                 those
                 were
                 the
                 words
                 I
                 translated
                 thus
                 and
                 thus
                 .
                 But
                 instead
                 of
                 debating
                 the
                 matter
                 of
                 fact
                 as
                 to
                 the
                 Primitive
                 Church
                 ,
                 he
                 saith
                 ,
                 
                   he
                   will
                   give
                   me
                   the
                   answer
                   of
                
                 Mr.
                 
                   Thorndike
                   ,
                   that
                   at
                   that
                   time
                   there
                   might
                   be
                   jealousie
                   of
                   Offence
                   in
                   having
                   Images
                   in
                   Churches
                   ,
                   before
                   Idolatry
                   was
                   quite
                   rooted
                   out
                   ,
                   of
                   which
                   afterwards
                   there
                   might
                   be
                   no
                   appearance
                   ;
                   and
                   therefore
                   they
                   were
                   afterwards
                   admitted
                   all
                   over
                   ,
                   for
                   it
                   is
                   manifest
                   ,
                   the
                   Church
                   is
                   tyed
                   no
                   farther
                   ,
                   than
                   there
                   can
                   appear
                   danger
                   of
                   Idolatry
                   .
                
                 This
                 ,
                 he
                 calls
                 Mr.
                 Thorndikes
                 answer
                 ,
                 but
                 it
                 is
                 truly
                 the
                 answer
                 of
                 Petavius
                 ,
                 from
                 whose
                 words
                 it
                 seems
                 to
                 be
                 translated
                 ;
                 
                   dum
                   periculum
                   erat
                
                 ,
                 saith
                 
                   Petavius
                   ,
                   ne
                   offensionis
                   aliquid
                   traheret
                   externa
                   quorundam
                   rituum
                   species
                   ,
                   cum
                   iis
                   que
                   ab
                   Ethnicis
                   celebrabantur
                   ,
                   similitudine
                   ipsa
                   congruens
                   ,
                   &c.
                   
                
                 Therefore
                 I
                 shall
                 consider
                 it
                 as
                 the
                 answer
                 of
                 Petavius
                 ,
                 and
                 here
                 examine
                 ,
                 whether
                 this
                 were
                 the
                 ground
                 on
                 which
                 the
                 
                   Primitive
                   Church
                
                 did
                 forbear
                 the
                 use
                 and
                 worship
                 of
                 Images
                 ?
                 I
                 shall
                 prove
                 that
                 it
                 was
                 not
                 from
                 these
                 two
                 Arguments
                 .
                 1.
                 
                 Because
                 the
                 Reasons
                 given
                 by
                 them
                 against
                 the
                 worship
                 of
                 Images
                 will
                 equally
                 hold
                 against
                 the
                 worship
                 of
                 Images
                 
                 among
                 Christians
                 .
                 2.
                 
                 Because
                 the
                 notion
                 of
                 Idolatry
                 ,
                 which
                 they
                 charged
                 the
                 Heathens
                 with
                 ,
                 may
                 be
                 common
                 to
                 Christians
                 with
                 them
                 .
              
               
                 1.
                 
                 This
                 supposes
                 the
                 
                   Primitive
                   Christians
                
                 to
                 look
                 on
                 the
                 worship
                 of
                 Images
                 as
                 in
                 it self
                 indifferent
                 ,
                 and
                 to
                 be
                 made
                 good
                 or
                 evil
                 according
                 to
                 the
                 nature
                 of
                 the
                 object
                 represented
                 by
                 them
                 :
                 which
                 is
                 a
                 supposition
                 as
                 remote
                 from
                 the
                 sense
                 of
                 the
                 
                   Primitive
                   Church
                
                 as
                 any
                 thing
                 we
                 can
                 easily
                 imagine
                 .
                 For
                 then
                 all
                 the
                 arguments
                 used
                 by
                 them
                 against
                 the
                 worship
                 of
                 Images
                 must
                 have
                 been
                 deduced
                 only
                 from
                 the
                 objects
                 represented
                 ,
                 or
                 the
                 nature
                 of
                 the
                 worship
                 given
                 to
                 them
                 ;
                 whereas
                 they
                 frequently
                 argue
                 from
                 the
                 unsuitableness
                 of
                 Images
                 as
                 a
                 Means
                 of
                 worship
                 ,
                 and
                 the
                 prohibition
                 of
                 the
                 
                   Divine
                   Law.
                
                 Would
                 any
                 man
                 of
                 common
                 sense
                 that
                 had
                 thought
                 the
                 worship
                 of
                 Images
                 in
                 it self
                 indifferent
                 ,
                 have
                 said
                 as
                 Origen
                 doth
                 ;
                 
                 
                   that
                   the
                   Christians
                   as
                   well
                   as
                   the
                   Iews
                   abstain
                   from
                   the
                   worship
                   of
                   Images
                   for
                   the
                   sake
                   of
                   the
                   Law
                   of
                   God
                   ,
                   which
                   requires
                   rather
                   that
                   we
                   should
                   dye
                   than
                   defile
                   our selves
                   with
                   such
                   impieties
                   ?
                   Yes
                   ,
                
                 it
                 may
                 be
                 said
                 ,
                 
                   this
                   is
                   acknowledged
                   that
                   the
                   Law
                   of
                   God
                   did
                   forbid
                   the
                   worship
                   of
                   the
                   Heathen
                   Images
                
                 ;
                 but
                 they
                 who
                 make
                 this
                 answer
                 never
                 looked
                 
                 into
                 Origen
                 ,
                 or
                 have
                 forgotten
                 what
                 they
                 read
                 there
                 ;
                 for
                 Origen
                 doth
                 not
                 there
                 give
                 an
                 account
                 why
                 the
                 Christians
                 did
                 not
                 comply
                 with
                 the
                 
                   Heathen
                   Idolatry
                
                 ;
                 but
                 why
                 the
                 Christians
                 had
                 no
                 Images
                 in
                 their
                 own
                 worship
                 .
                 For
                 Celsus
                 charges
                 this
                 upon
                 
                   the
                   Christians
                   ,
                   that
                   they
                   thought
                   it
                   such
                   a
                   mighty
                   matter
                   ,
                   that
                   they
                   had
                   no
                   Images
                   ,
                   whereas
                   herein
                   ,
                
                 saith
                 he
                 ,
                 
                   they
                   were
                   but
                   like
                   the
                   barbarous
                   Scythians
                   ,
                   Numidians
                   ,
                   and
                   Seres
                   ,
                   and
                   other
                   Nations
                   that
                   had
                   neither
                   Religion
                   ,
                   nor
                   civility
                   .
                
                 To
                 this
                 Origen
                 answers
                 ,
                 
                   that
                   we
                   are
                   not
                   only
                   to
                   look
                   at
                   the
                   bare
                   action
                   ,
                   but
                   at
                   the
                   reason
                   and
                   ground
                   of
                   it
                   ,
                   for
                   those
                   that
                   agree
                   in
                   the
                   same
                   thing
                   ,
                   may
                   yet
                   have
                   very
                   different
                   principles
                   ;
                   and
                   they
                   that
                   do
                   it
                   on
                   a
                   good
                   principle
                   do
                   well
                   ,
                   and
                   not
                   otherwise
                   ;
                   as
                   for
                   instance
                   ,
                   the
                   Stoicks
                   forbear
                   adultery
                   ,
                   and
                   so
                   may
                   the
                   Epicureans
                   ;
                   but
                   the
                   former
                   do
                   it
                   ,
                   because
                   it
                   is
                   a
                   thing
                   repugnant
                   to
                   Nature
                   ,
                   and
                   civil
                   Society
                   ;
                   the
                   latter
                   ,
                   because
                   allowing
                   themselves
                   this
                   single
                   pleasure
                   may
                   debar
                   them
                   of
                   many
                   more
                   :
                   so
                   ,
                
                 saith
                 he
                 ,
                 
                   in
                   this
                   matter
                   those
                   barbarous
                   Nations
                   forbear
                   Images
                   on
                   other
                   accounts
                   than
                   Iews
                   and
                   Christians
                   do
                   ,
                   who
                   dare
                   not
                   make
                   use
                   of
                   this
                   way
                   of
                   worshipping
                   God.
                
                 Observe
                 ,
                 that
                 he
                 doth
                 not
                 say
                 this
                 of
                 the
                 way
                 of
                 worshipping
                 
                   false
                   Gods
                
                 ,
                 or
                 
                   Images
                   
                   for
                   Gods
                
                 ,
                 but
                 of
                 worshippin
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Deity
                
                 .
                 And
                 he
                 gives
                 three
                 principal
                 reasons
                 wherein
                 they
                 differed
                 from
                 those
                 Nations
                 .
                 1.
                 
                 Because
                 this
                 way
                 of
                 worship
                 did
                 disparage
                 the
                 Deity
                 ;
                 (
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 again
                 )
                 by
                 drawing
                 it
                 down
                 to
                 matter
                 so
                 fashioned
                 .
                 2.
                 
                 Because
                 
                   the
                   evil
                   spirits
                
                 were
                 apt
                 to
                 harbour
                 in
                 those
                 Images
                 ,
                 and
                 to
                 take
                 pleasure
                 in
                 the
                 sacrifices
                 there
                 offered
                 :
                 which
                 reason
                 as
                 far
                 as
                 it
                 respects
                 the
                 blood
                 of
                 Sacrifices
                 doth
                 relate
                 to
                 the
                 
                   Heathen
                   Images
                
                 ,
                 standing
                 over
                 the
                 Altars
                 at
                 which
                 the
                 Sacrifices
                 were
                 offered
                 .
                 But
                 then
                 Celsus
                 might
                 say
                 ,
                 
                   what
                   is
                   all
                   this
                   to
                   the
                   purpose
                   ?
                   my
                   question
                   is
                   ,
                   why
                   you
                   have
                   no
                   Images
                   in
                   your
                   own
                   way
                   of
                   worship
                
                 ;
                 therefore
                 he
                 adds
                 his
                 third
                 reason
                 ,
                 which
                 made
                 it
                 utterly
                 unlawful
                 for
                 Christians
                 as
                 well
                 as
                 Iews
                 to
                 worship
                 them
                 ,
                 which
                 is
                 
                   the
                   Law
                   of
                   God
                
                 mentioned
                 before
                 :
                 now
                 I
                 say
                 ,
                 if
                 Origen
                 answered
                 pertinently
                 ,
                 he
                 must
                 give
                 this
                 as
                 the
                 Reason
                 why
                 Christians
                 used
                 no
                 Images
                 in
                 their
                 own
                 way
                 of
                 worship
                 ;
                 and
                 consequently
                 was
                 so
                 far
                 from
                 thinking
                 the
                 worship
                 of
                 Images
                 indifferent
                 ,
                 that
                 he
                 thought
                 Christians
                 ought
                 rather
                 to
                 suffer
                 Martyrdom
                 than
                 to
                 worship
                 them
                 .
                 But
                 to
                 put
                 this
                 beyond
                 possibility
                 of
                 contradiction
                 ;
                 Origen
                 mentions
                 a
                 saying
                 of
                 Heraclitus
                 objected
                 by
                 
                   Celsus
                   ,
                   that
                   it
                   is
                   a
                   foolish
                   thing
                   
                   to
                   pray
                   to
                   Images
                   ,
                   unless
                   a
                   man
                   know
                   the
                   Gods
                   and
                   Heroes
                   worshipped
                   by
                   them
                
                 ;
                 which
                 saying
                 Celsus
                 approves
                 ,
                 and
                 saith
                 ,
                 
                   the
                   Christians
                   were
                   Fools
                   ,
                   because
                   they
                   utterly
                   contemned
                   Images
                   ,
                
                 (
                 
                   in
                   totum
                
                 ,
                 the
                 Latin
                 interpreter
                 renders
                 it
                 )
                 To
                 which
                 Origen
                 thus
                 answers
                 ,
                 
                   we
                   acknowledge
                   that
                   God
                   may
                   be
                   known
                   ,
                   and
                   his
                   only
                   Son
                   ,
                   and
                   those
                   whom
                   he
                   hath
                   honoured
                   with
                   the
                   Title
                   of
                   Gods
                   ,
                   who
                   partake
                   of
                   his
                   Divinity
                   ,
                   and
                   are
                   different
                   from
                   the
                   Heathen
                   Deities
                   which
                   the
                   Scripture
                   calls
                   Devils
                
                 (
                 i.e.
                 causally
                 if
                 not
                 essentially
                 ,
                 as
                 Cajetan
                 distinguisheth
                 )
                 but
                 ,
                 saith
                 he
                 ,
                 
                   it
                   is
                   impossible
                   for
                   him
                   that
                   knows
                   God
                   to
                   worship
                   Images
                   .
                
                 Mark
                 that
                 ,
                 he
                 doth
                 not
                 say
                 ,
                 it
                 is
                 impossible
                 for
                 him
                 that
                 knows
                 the
                 Idols
                 of
                 the
                 Heathens
                 to
                 worship
                 them
                 ;
                 or
                 the
                 
                   evil
                   spirits
                
                 that
                 lurk
                 in
                 their
                 Images
                 :
                 but
                 for
                 him
                 ,
                 
                   that
                   knows
                   the
                   true
                   God
                
                 ,
                 and
                 
                   his
                   Son
                   Christ
                   Iesus
                
                 ,
                 and
                 the
                 
                   holy
                   Angels
                
                 to
                 do
                 it
                 .
                 Is
                 it
                 possible
                 after
                 this
                 ,
                 to
                 believe
                 that
                 Origen
                 supposed
                 the
                 worship
                 of
                 Images
                 to
                 be
                 indifferent
                 in
                 it
                 self
                 ,
                 and
                 that
                 God
                 and
                 Christ
                 and
                 Angels
                 might
                 be
                 lawfully
                 worshipped
                 by
                 them
                 ?
                 Was
                 all
                 this
                 only
                 
                   periculum
                   offensionis
                   ,
                   jealousie
                   of
                   offence
                   ,
                
                 before
                 the
                 
                   Heathen
                   Idolatry
                
                 was
                 rooted
                 out
                 ?
                 Which
                 supposition
                 makes
                 the
                 
                   primitive
                   Christians
                
                 in
                 plain
                 terms
                 jugglers
                 and
                 impostors
                 ,
                 
                 to
                 pretend
                 that
                 to
                 be
                 
                   utterly
                   unlawful
                
                 even
                 for
                 themselves
                 to
                 do
                 ;
                 and
                 to
                 mean
                 no
                 more
                 by
                 it
                 ,
                 but
                 this
                 ;
                 
                   yes
                   ,
                   it
                   is
                   unlawful
                   to
                   do
                   it
                   ,
                   while
                   there
                   is
                   any
                   danger
                   of
                   Heathenism
                   ,
                   but
                   when
                   once
                   that
                   is
                   overthrown
                   ,
                   then
                   we
                   may
                   worship
                   Images
                   as
                   well
                   as
                   the
                   best
                   of
                   them
                   .
                
                 For
                 my
                 part
                 ,
                 I
                 believe
                 the
                 
                   primitive
                   Christians
                
                 to
                 have
                 been
                 men
                 of
                 so
                 much
                 honesty
                 and
                 integrity
                 ,
                 that
                 they
                 would
                 never
                 have
                 talked
                 at
                 this
                 rate
                 against
                 the
                 worship
                 of
                 Images
                 ,
                 (
                 as
                 not
                 only
                 Origen
                 ,
                 but
                 the
                 rest
                 of
                 them
                 ,
                 the
                 best
                 ,
                 and
                 wisest
                 among
                 them
                 did
                 ,
                 as
                 I
                 have
                 shewed
                 in
                 the
                 foregoing
                 Chapter
                 )
                 if
                 they
                 had
                 this
                 secret
                 reserve
                 in
                 their
                 minds
                 ,
                 that
                 when
                 Heathenism
                 was
                 sunk
                 past
                 recovery
                 ,
                 then
                 they
                 might
                 do
                 the
                 same
                 things
                 ,
                 which
                 they
                 utterly
                 condemned
                 now
                 .
                 Which
                 would
                 be
                 just
                 like
                 some
                 that
                 we
                 have
                 heard
                 of
                 ,
                 who
                 while
                 there
                 was
                 any
                 likelyhood
                 of
                 the
                 
                   Royal
                   Authority
                
                 of
                 this
                 Nation
                 recovering
                 itself
                 ,
                 then
                 they
                 cry'd
                 out
                 upon
                 
                   Kingly
                   Government
                
                 as
                 
                   illegal
                   ,
                   Tyrannical
                
                 and
                 Antichristian
                 ;
                 but
                 when
                 the
                 King
                 was
                 murdered
                 ,
                 and
                 the
                 power
                 came
                 into
                 their
                 own
                 hands
                 ,
                 then
                 it
                 was
                 lawful
                 for
                 the
                 Saints
                 to
                 exercise
                 that
                 power
                 ,
                 which
                 was
                 not
                 fit
                 to
                 be
                 enjoyed
                 by
                 the
                 Wicked
                 of
                 the
                 World
                 :
                 So
                 these
                 men
                 make
                 the
                 most
                 excellent
                 Christians
                 to
                 be
                 
                 like
                 a
                 pack
                 of
                 Hypocrites
                 .
                 The
                 Heathens
                 every
                 where
                 asked
                 them
                 ,
                 as
                 may
                 be
                 seen
                 in
                 
                   Lactantius
                   ,
                   Arnobius
                   ,
                   Minucius
                
                 and
                 others
                 ,
                 as
                 well
                 as
                 
                   Origen
                   ;
                   what
                   is
                   the
                   matter
                   with
                   you
                   Christians
                   ,
                   that
                   you
                   have
                   no
                   Images
                   in
                   your
                   Churches
                   ?
                   what
                   if
                   you
                   dare
                   not
                   joyn
                   with
                   us
                   in
                   our
                   worship
                   ,
                   why
                   do
                   not
                   you
                   make
                   use
                   of
                   them
                   in
                   your
                   own
                   ?
                   Is
                   it
                   only
                   humour
                   ,
                   singularity
                   ,
                   and
                   affectation
                   of
                   Novelty
                   in
                   You
                   ?
                   If
                   it
                   be
                   ,
                   you
                   shew
                   what
                   manner
                   of
                   men
                   you
                   are
                   .
                
                 No
                 truly
                 ;
                 say
                 they
                 ,
                 gravely
                 and
                 seriously
                 ,
                 we
                 do
                 it
                 not
                 ,
                 because
                 
                   we
                   dare
                   not
                   do
                   it
                
                 ;
                 for
                 we
                 are
                 afraid
                 of
                 displeasing
                 and
                 
                   dishonouring
                   God
                
                 by
                 it
                 ,
                 and
                 we
                 will
                 on
                 that
                 account
                 rather
                 choose
                 to
                 dye
                 than
                 do
                 it
                 .
                 Upon
                 such
                 an
                 answer
                 ,
                 the
                 Heathens
                 might
                 think
                 them
                 honest
                 and
                 simple
                 men
                 ,
                 that
                 did
                 not
                 know
                 what
                 to
                 do
                 with
                 their
                 lives
                 ,
                 who
                 were
                 so
                 willing
                 to
                 part
                 with
                 them
                 on
                 such
                 easie
                 terms
                 .
                 But
                 if
                 they
                 had
                 heard
                 ,
                 the
                 bottom
                 of
                 all
                 this
                 was
                 ,
                 only
                 a
                 cunning
                 and
                 
                   sly
                   trick
                
                 to
                 undermine
                 Paganism
                 ,
                 and
                 that
                 they
                 meant
                 no
                 such
                 thing
                 ,
                 as
                 though
                 it
                 were
                 
                   unlawful
                   in
                   it self
                
                 ,
                 but
                 only
                 unlawful
                 till
                 they
                 had
                 gotten
                 the
                 better
                 of
                 them
                 ;
                 what
                 would
                 they
                 have
                 thought
                 of
                 such
                 men
                 ?
                 no
                 otherwise
                 ,
                 than
                 that
                 they
                 were
                 a
                 company
                 of
                 base
                 Hypocrites
                 ,
                 that
                 pretended
                 one
                 thing
                 and
                 meant
                 another
                 ;
                 and
                 that
                 the
                 
                 Wicked
                 of
                 the
                 World
                 might
                 not
                 
                   worship
                   Images
                
                 ,
                 but
                 the
                 Saints
                 might
                 ,
                 when
                 they
                 had
                 the
                 Power
                 in
                 their
                 hands
                 ,
                 although
                 before
                 they
                 declaimed
                 against
                 it
                 ,
                 as
                 the
                 most
                 
                   vile
                   ,
                   mean
                
                 ,
                 and
                 
                   unworthy
                   way
                
                 of
                 worship
                 ,
                 that
                 ever
                 came
                 into
                 the
                 heads
                 of
                 men
                 ;
                 that
                 there
                 could
                 be
                 
                   no
                   Religion
                   ,
                   where
                   it
                   obtained
                
                 ;
                 that
                 it
                 was
                 worse
                 than
                 the
                 worship
                 of
                 Beasts
                 ;
                 that
                 it
                 was
                 more
                 reasonable
                 to
                 worship
                 the
                 artificers
                 themselves
                 than
                 the
                 Images
                 made
                 by
                 them
                 ;
                 that
                 rats
                 and
                 mice
                 had
                 less
                 folly
                 than
                 mankind
                 ,
                 for
                 they
                 had
                 no
                 fears
                 of
                 what
                 men
                 fell
                 down
                 before
                 ,
                 with
                 trembling
                 and
                 great
                 shews
                 of
                 devotion
                 .
                 These
                 ,
                 and
                 many
                 such
                 things
                 as
                 these
                 ,
                 the
                 Fathers
                 speak
                 freely
                 ,
                 openly
                 ,
                 frequently
                 ,
                 on
                 all
                 occasions
                 ,
                 in
                 all
                 places
                 against
                 the
                 worship
                 of
                 Images
                 ;
                 and
                 after
                 all
                 this
                 ,
                 was
                 no
                 more
                 meant
                 by
                 it
                 but
                 only
                 this
                 ,
                 
                   Thou
                   O
                   Heathen
                   must
                   not
                   worship
                   Images
                   ,
                   but
                   I
                   may
                   ?
                
                 And
                 why
                 not
                 as
                 well
                 (
                 might
                 the
                 Heathen
                 reply
                 )
                 
                   Thou
                   must
                   not
                   commit
                   adultery
                   ,
                   but
                   I
                   may
                   ?
                   Does
                   the
                   nature
                   of
                   the
                   commands
                   you
                   boast
                   so
                   much
                   of
                   alter
                   with
                   mens
                   persons
                   ?
                   Is
                   that
                   indeed
                   lawful
                   for
                   you
                   that
                   is
                   not
                   for
                   us
                   ?
                   Where
                   doth
                   the
                   Law
                   of
                
                 Moses
                 say
                 ,
                 Thou
                 shalt
                 not
                 worship
                 the
                 Images
                 that
                 
                   we
                   worship
                
                 ,
                 but
                 thou
                 maist
                 worship
                 the
                 Images
                 that
                 Christians
                 worship
                 ?
                 
                   And
                   if
                   the
                   Law
                   
                   makes
                   no
                   difference
                   ,
                   either
                   leave
                   off
                   your
                   foolish
                   babbling
                   against
                   our
                   Images
                   ,
                   or
                   condemn
                   your
                   own
                   .
                   For
                   to
                   our
                   understanding
                   ,
                   yours
                   are
                   as
                   much
                   against
                   the
                   Law
                   as
                   ours
                   are
                   .
                
              
               
                 And
                 so
                 the
                 
                   primitive
                   Christians
                
                 thought
                 ,
                 who
                 very
                 honestly
                 and
                 sincerely
                 declared
                 as
                 much
                 in
                 their
                 words
                 and
                 actions
                 ;
                 
                 witness
                 not
                 only
                 the
                 opinions
                 of
                 all
                 the
                 Writers
                 in
                 behalf
                 of
                 Christianity
                 ,
                 (
                 not
                 one
                 excepted
                 )
                 that
                 ever
                 had
                 occasion
                 to
                 mention
                 this
                 matter
                 ;
                 but
                 the
                 Decree
                 of
                 as
                 good
                 a
                 Council
                 as
                 was
                 to
                 be
                 had
                 at
                 that
                 time
                 ;
                 I
                 mean
                 the
                 Eliberitan
                 ,
                 in
                 the
                 famous
                 Canon
                 to
                 that
                 purpose
                 ,
                 Can.
                 36.
                 
                 
                   It
                   pleaseth
                   us
                   to
                   have
                   no
                   pictures
                   in
                   Churches
                   ,
                   lest
                   that
                   which
                   is
                   worshipped
                   be
                   painted
                   upon
                   walls
                   .
                
                 It
                 is
                 a
                 pleasant
                 thing
                 to
                 see
                 what
                 work
                 our
                 Adversaries
                 make
                 with
                 this
                 innocent
                 Canon
                 ;
                 sometimes
                 ,
                 
                   it
                   is
                   a
                   meer
                   forgery
                   of
                   hereticks
                
                 (
                 I
                 wonder
                 such
                 men
                 do
                 not
                 say
                 the
                 same
                 of
                 the
                 second
                 Commandment
                 )
                 sometimes
                 ,
                 the
                 
                   Bishops
                   that
                   met
                   there
                   were
                   not
                   so
                   wise
                   as
                   they
                   should
                   have
                   been
                
                 ;
                 (
                 no
                 nor
                 Moses
                 and
                 the
                 Prophets
                 ,
                 nor
                 Christ
                 and
                 the
                 
                   primitive
                   Christians
                
                 in
                 this
                 matter
                 )
                 sometimes
                 ,
                 
                   that
                   they
                   spake
                   only
                   against
                   pictures
                   upon
                   walls
                
                 (
                 because
                 the
                 Salt-Peter
                 of
                 the
                 walls
                 would
                 be
                 apt
                 to
                 deface
                 them
                 ;
                 or
                 
                 
                   because
                   in
                   case
                   of
                   persecution
                
                 ,
                 they
                 could
                 not
                 do
                 as
                 
                   Rachel
                   did
                
                 ,
                 carry
                 their
                 Teraphim
                 along
                 with
                 them
                 )
                 ;
                 but
                 that
                 which
                 Petavius
                 sticks
                 to
                 ,
                 
                 is
                 ,
                 
                   that
                   the
                   Memory
                   of
                   Heathen
                   Idolatry
                   was
                   yet
                   fresh
                   ,
                   and
                   therefore
                   it
                   was
                   not
                   thought
                   expedient
                   to
                   have
                   Images
                   in
                   the
                   Oratories
                   or
                   Temples
                   of
                   Christians
                   .
                
                 So
                 that
                 ,
                 after
                 all
                 the
                 tricks
                 and
                 shifts
                 of
                 our
                 Adversaries
                 ,
                 the
                 thing
                 it self
                 is
                 yielded
                 to
                 us
                 ,
                 viz.
                 that
                 this
                 Canon
                 is
                 against
                 
                   such
                   Images
                   ,
                   as
                   are
                   now
                   used
                   and
                   worshipped
                   in
                   the
                   Roman
                   Church
                   .
                
                 But
                 ,
                 saith
                 he
                 ,
                 the
                 reason
                 doth
                 not
                 hold
                 still
                 ,
                 
                   for
                   then
                   the
                   memory
                   of
                   Heathen
                   Idolatry
                   was
                   not
                   out
                   of
                   mens
                   minds
                   .
                
                 It
                 is
                 a
                 wonderful
                 thing
                 to
                 me
                 ,
                 that
                 these
                 
                   Spanish
                   Bishops
                
                 should
                 be
                 able
                 to
                 tell
                 their
                 own
                 reason
                 no
                 better
                 than
                 so
                 .
                 You
                 say
                 ,
                 
                   you
                   will
                   have
                   no
                   Images
                   in
                   Churches
                   :
                   why
                   so
                   I
                   beseech
                   you
                   ?
                
                 Lest
                 that
                 ,
                 say
                 they
                 ,
                 which
                 is
                 worshipped
                 be
                 painted
                 upon
                 walls
                 :
                 
                   worshipped
                   by
                   whom
                   ?
                   do
                   you
                   mean
                   by
                   Heathens
                   ?
                
                 no
                 ,
                 we
                 speak
                 of
                 the
                 Churches
                 of
                 
                   Christians
                   .
                   But
                   why
                   may
                   not
                   that
                   which
                   is
                   worshipped
                   be
                   painted
                   ?
                
                 We
                 think
                 that
                 reason
                 enough
                 to
                 any
                 man
                 ,
                 that
                 considers
                 
                   the
                   Being
                   worshipped
                   ,
                   and
                   that
                   which
                   is
                   painted
                   ,
                
                 and
                 the
                 mighty
                 disparagement
                 to
                 an
                 infinite
                 invisible
                 Being
                 to
                 be
                 drawn
                 in
                 lines
                 and
                 colours
                 with
                 a
                 design
                 to
                 honour
                 him
                 thereby
                 .
                 
                 This
                 to
                 me
                 seems
                 a
                 reason
                 that
                 holds
                 equally
                 at
                 all
                 times
                 .
                 For
                 was
                 the
                 
                   Being
                   worshipped
                
                 more
                 unfit
                 to
                 be
                 drawn
                 so
                 soon
                 after
                 
                   Heathen
                   Idolatry
                
                 ,
                 than
                 he
                 would
                 be
                 afterwards
                 ?
                 methinks
                 it
                 had
                 been
                 much
                 better
                 done
                 then
                 ,
                 while
                 the
                 skilful
                 Artificers
                 were
                 living
                 .
                 
                   But
                   those
                   were
                   Heathen
                   Idolaters
                
                 ;
                 suppose
                 they
                 were
                 ,
                 you
                 must
                 make
                 use
                 of
                 them
                 ,
                 or
                 none
                 ,
                 if
                 that
                 which
                 Tertullian
                 and
                 others
                 say
                 ,
                 hold
                 true
                 ,
                 
                   that
                   it
                   is
                   forbidden
                   to
                   Christians
                   to
                   make
                   Images
                
                 ;
                 which
                 surely
                 they
                 would
                 never
                 have
                 said
                 ,
                 if
                 they
                 had
                 thought
                 the
                 time
                 would
                 come
                 ,
                 when
                 the
                 
                   Heathen
                   Idolatry
                
                 should
                 be
                 forgotten
                 ,
                 and
                 then
                 the
                 Christians
                 might
                 worship
                 Images
                 .
                 
                   Well
                   ;
                   but
                   all
                   this
                   is
                   only
                   against
                   Pictures
                   upon
                   walls
                   ,
                   but
                   for
                   all
                   that
                   ,
                
                 saith
                 Bellarmin
                 ,
                 
                 
                   they
                   might
                   have
                   Images
                   in
                   Frames
                   ,
                   or
                   upon
                   Veils
                   .
                
                 It
                 seems
                 then
                 that
                 which
                 is
                 
                   adored
                   ,
                   might
                   be
                   painted
                   well
                   enough
                   ,
                   provided
                   it
                   be
                   not
                   upon
                   a
                   wall
                
                 ;
                 but
                 methinks
                 ,
                 it
                 is
                 more
                 repugnant
                 to
                 an
                 
                   infinite
                   Being
                
                 to
                 be
                 confined
                 within
                 a
                 Frame
                 ,
                 than
                 to
                 be
                 
                   drawn
                   upon
                   a
                   wall
                
                 :
                 and
                 the
                 Decree
                 is
                 ,
                 
                   to
                   have
                   no
                   pictures
                   in
                   Churches
                
                 ;
                 but
                 if
                 they
                 were
                 in
                 Frames
                 ,
                 or
                 upon
                 Veils
                 ,
                 would
                 they
                 not
                 be
                 in
                 Churches
                 still
                 ?
                 What
                 made
                 Epiphanius
                 then
                 so
                 angry
                 at
                 seeing
                 an
                 Image
                 upon
                 a
                 Veil
                 at
                 Anablatha
                 ?
                 
                 Was
                 not
                 
                   Heathen
                   Idolatry
                   forgotten
                   
                   enough
                   yet
                   ?
                
                 It
                 seems
                 not
                 ,
                 for
                 it
                 was
                 coming
                 in
                 again
                 under
                 other
                 pretences
                 .
                 But
                 that
                 good
                 mans
                 spirit
                 was
                 stirred
                 within
                 him
                 at
                 the
                 apprehension
                 of
                 it
                 ,
                 and
                 could
                 not
                 be
                 quiet
                 ,
                 till
                 he
                 had
                 rent
                 asunder
                 the
                 Veil
                 ,
                 and
                 written
                 to
                 the
                 Bishop
                 of
                 Hierusalem
                 to
                 prevent
                 the
                 like
                 enormity
                 .
                 One
                 would
                 have
                 thought
                 by
                 this
                 time
                 the
                 
                   jealousie
                   of
                   Offence
                   might
                   have
                   been
                   worn
                   out
                   ,
                
                 the
                 
                   Heathen
                   Idolatry
                
                 being
                 suppressed
                 ;
                 but
                 yet
                 it
                 seems
                 Epiphanius
                 did
                 not
                 understand
                 his
                 
                   Christian
                   Liberty
                
                 in
                 this
                 matter
                 .
                 Nay
                 so
                 far
                 from
                 it
                 ,
                 that
                 he
                 plainly
                 and
                 positively
                 affirms
                 ,
                 
                   that
                   such
                   an
                   Image
                   though
                   upon
                   a
                   Veil
                   and
                   not
                   the
                   Walls
                   ,
                   was
                
                 contra
                 autoritatem
                 Scripturarum
                 ,
                 contra
                 Religionem
                 nostram
                 ,
                 
                   against
                   the
                   Law
                   of
                   God
                   ,
                   and
                   the
                   Christian
                   Religion
                   .
                   But
                   it
                   may
                   be
                   ,
                   this
                   was
                   some
                   Heathen
                   Idol
                   ,
                   or
                   Image
                   of
                   a
                   False
                   God
                
                 ;
                 no
                 ,
                 so
                 far
                 from
                 it
                 ,
                 that
                 
                   Epiphanius
                   could
                   not
                   tell
                   whether
                   it
                   was
                   an
                   Image
                   of
                   Christ
                   ,
                   or
                   of
                   some
                   Saint
                
                 ;
                 but
                 this
                 he
                 could
                 tell
                 ,
                 
                   that
                   he
                   was
                   sure
                   it
                   was
                   against
                   the
                   Authority
                   of
                   the
                   Scriptures
                   .
                
                 And
                 was
                 Epiphanius
                 so
                 great
                 a
                 Dunce
                 to
                 imagine
                 a
                 thing
                 indifferent
                 in
                 it self
                 ,
                 and
                 applyed
                 to
                 a
                 due
                 object
                 of
                 worship
                 ,
                 should
                 be
                 directly
                 opposite
                 to
                 the
                 
                   Law
                   of
                   God
                
                 ?
                 Men
                 may
                 talk
                 of
                 the
                 Fathers
                 ,
                 and
                 magnifie
                 the
                 Fathers
                 ,
                 and
                 seem
                 to
                 make
                 the
                 Authority
                 of
                 the
                 Fathers
                 
                 next
                 to
                 infallible
                 ;
                 and
                 yet
                 there
                 are
                 none
                 who
                 expose
                 them
                 more
                 to
                 contempt
                 ,
                 than
                 they
                 who
                 give
                 such
                 answers
                 as
                 these
                 ,
                 so
                 directly
                 against
                 the
                 plainest
                 sense
                 and
                 meaning
                 of
                 their
                 words
                 .
                 I
                 confess
                 ,
                 those
                 speak
                 more
                 consonantly
                 to
                 their
                 principles
                 ,
                 who
                 reject
                 the
                 
                   Authority
                   of
                   this
                   Epistle
                
                 ,
                 at
                 least
                 of
                 
                   this
                   part
                
                 of
                 it
                 ;
                 but
                 there
                 is
                 not
                 the
                 least
                 colour
                 or
                 pretence
                 for
                 it
                 ,
                 from
                 any
                 
                   M
                   S.
                
                 and
                 Petavius
                 ingenuously
                 confesseth
                 ,
                 
                   that
                   he
                   sees
                   no
                   ground
                   to
                   believe
                   this
                   part
                   added
                   to
                   the
                   former
                   epistle
                   .
                
                 God
                 be
                 thanked
                 ,
                 there
                 is
                 
                   some
                   little
                   ingenuity
                
                 yet
                 left
                 in
                 the
                 World
                 :
                 and
                 which
                 is
                 the
                 greater
                 wonder
                 ,
                 among
                 the
                 Iesuits
                 too
                 ;
                 for
                 not
                 only
                 Petavius
                 ,
                 but
                 Sirmondus
                 owns
                 the
                 Epistle
                 of
                 Epiphanius
                 to
                 be
                 genuine
                 ,
                 
                 quoting
                 it
                 to
                 prove
                 the
                 Antiquity
                 of
                 Veils
                 at
                 the
                 entrance
                 of
                 the
                 Church
                 .
                 If
                 it
                 be
                 good
                 for
                 that
                 purpose
                 ,
                 it
                 is
                 I
                 am
                 sure
                 as
                 good
                 for
                 ours
                 ;
                 and
                 so
                 it
                 was
                 thought
                 to
                 be
                 ,
                 by
                 those
                 who
                 were
                 no
                 Iconoclasts
                 ,
                 I
                 mean
                 the
                 Author
                 of
                 the
                 
                   Caroline
                   Books
                
                 ,
                 
                 and
                 the
                 
                   Gallican
                   Bishops
                
                 who
                 made
                 use
                 of
                 this
                 Testimony
                 ,
                 although
                 themselves
                 were
                 against
                 
                   rending
                   of
                   painted
                   Veils
                
                 .
                 But
                 commend
                 me
                 to
                 the
                 plain
                 honesty
                 of
                 
                   Iohn
                   Damascen
                
                 ,
                 
                 who
                 saith
                 ,
                 
                   one
                   Swallow
                   makes
                   no
                   Summer
                
                 ;
                 and
                 of
                 
                   Alphonsus
                   à
                   Castro
                
                 ,
                 
                 who
                 tells
                 us
                 ,
                 that
                 Epiphanius
                 
                   was
                   an
                   Iconoclast
                
                 ,
                 (
                 i.
                 e.
                 
                 a
                 terrible
                 heretick
                 with
                 a
                 hard
                 name
                 )
                 
                   materially
                   so
                   but
                   not
                   formally
                   ,
                   because
                   the
                   Church
                   had
                   not
                   determined
                   the
                   contrary
                   .
                
                 It
                 seems
                 it
                 was
                 no
                 matter
                 ,
                 what
                 the
                 Law
                 ,
                 or
                 
                   Christian
                   Religion
                
                 had
                 determined
                 ;
                 for
                 those
                 were
                 the
                 things
                 Epiphanius
                 took
                 for
                 his
                 grounds
                 .
                 But
                 he
                 ,
                 good
                 man
                 ,
                 was
                 a
                 little
                 too
                 hot
                 in
                 this
                 matter
                 ,
                 and
                 did
                 not
                 consider
                 ,
                 that
                 when
                 the
                 
                   Pagan
                   Idolatry
                
                 was
                 sufficiently
                 out
                 of
                 mens
                 minds
                 ,
                 then
                 it
                 would
                 be
                 very
                 lawful
                 to
                 have
                 Christ
                 or
                 Saints
                 not
                 only
                 drawn
                 upon
                 Veils
                 ,
                 or
                 Screens
                 ,
                 but
                 to
                 have
                 just
                 such
                 Statues
                 as
                 the
                 Pagans
                 had
                 ;
                 and
                 to
                 give
                 them
                 the
                 
                   very
                   same
                   worship
                   which
                   the
                   Prototypes
                   deserve
                
                 ;
                 provided
                 ,
                 that
                 the
                 people
                 have
                 forgotten
                 
                   Mercury
                   ,
                   Apollo
                
                 ,
                 and
                 Hercules
                 ;
                 and
                 put
                 S.
                 Francis
                 ,
                 or
                 S.
                 Ignatius
                 ,
                 or
                 S.
                 Christopher
                 ,
                 or
                 S.
                 
                   Thomas
                   Beckett
                
                 instead
                 of
                 them
                 .
                 O
                 the
                 
                   Divine
                   power
                
                 of
                 names
                 !
                 for
                 that
                 which
                 would
                 have
                 been
                 
                   Idolatry
                   ,
                   downright
                   Paganish
                   Idolatry
                
                 under
                 the
                 former
                 names
                 ,
                 becomes
                 
                   good
                   Catholick
                   Worship
                
                 under
                 the
                 latter
                 .
                 But
                 I
                 do
                 not
                 see
                 that
                 any
                 of
                 the
                 
                   Primitive
                   Christians
                
                 did
                 ever
                 think
                 ,
                 that
                 the
                 change
                 of
                 names
                 ,
                 or
                 persons
                 would
                 have
                 wrought
                 such
                 wonders
                 ;
                 but
                 that
                 the
                 worship
                 of
                 Images
                 would
                 have
                 continued
                 the
                 same
                 thing
                 ,
                 whatever
                 names
                 had
                 been
                 
                 given
                 to
                 them
                 .
                 And
                 what
                 pleasant
                 stories
                 soever
                 Epiphanius
                 the
                 Deacon
                 tells
                 in
                 the
                 second
                 Council
                 of
                 Nice
                 ,
                 concerning
                 the
                 disciples
                 of
                 the
                 
                   elder
                   Epiphanius
                
                 ,
                 
                 placing
                 his
                 Image
                 in
                 a
                 Church
                 dedicated
                 to
                 him
                 in
                 Cyprus
                 ,
                 yet
                 Petavius
                 confesses
                 ,
                 that
                 
                   in
                   his
                   time
                   there
                   were
                   no
                   Images
                   in
                   the
                   Churches
                   of
                
                 Cyprus
                 ,
                 which
                 he
                 takes
                 to
                 be
                 the
                 reason
                 of
                 his
                 
                   mighty
                   zeal
                
                 against
                 them
                 .
                 Any
                 thing
                 rather
                 than
                 that
                 which
                 himself
                 gives
                 ,
                 viz.
                 the
                 Authority
                 of
                 Scriptures
                 ,
                 and
                 the
                 
                   Christian
                   Religion
                
                 .
              
               
                 In
                 the
                 
                   Theodosian
                   Code
                
                 we
                 find
                 a
                 Law
                 of
                 
                   Theodosius
                   M.
                
                 against
                 the
                 several
                 parts
                 of
                 the
                 
                   Heathen
                   Idolatry
                
                 ,
                 
                 the
                 
                   sacrifices
                   ,
                   libations
                   ,
                   incense
                   ,
                   lights
                   ,
                   &c.
                
                 and
                 after
                 the
                 rest
                 ,
                 it
                 comes
                 particularly
                 to
                 their
                 worship
                 of
                 Images
                 in
                 these
                 words
                 ,
                 
                   Si
                   quis
                   vero
                   mortali
                   opere
                   facta
                   ,
                   &
                   avum
                   passura
                   simulachra
                   imposito
                   ture
                   venerabitur
                   ,
                   (
                   ac
                   ridioulo
                   exemplo
                   metuens
                   subito
                   quae
                   pro
                   se
                   simulaverit
                   )
                   vel
                   redimita
                   vitis
                   arbore
                   ,
                   vel
                   erectâ
                   effossis
                   arâ
                   cespitibus
                   vanas
                   imagines
                   ,
                   humiliore
                   licet
                   muneris
                   praemio
                   ,
                   tamen
                   plena
                   Religionis
                   injuriâ
                   honorare
                   temptaverit
                   ,
                   is
                   utpote
                   violatae
                   Religionis
                   reus
                   eâ
                   domo
                   seu
                   possessione
                   multabitur
                   in
                   quâ
                   eum
                   Gentilitiâ
                   constiterit
                   Superstitione
                   famulatum
                   .
                
                 The
                 meaning
                 whereof
                 is
                 ,
                 that
                 it
                 was
                 the
                 forfeiture
                 
                 of
                 house
                 and
                 land
                 for
                 any
                 man
                 to
                 
                   offer
                   incense
                
                 to
                 Images
                 made
                 by
                 men
                 ,
                 and
                 that
                 
                   were
                   of
                   a
                   perishing
                   nature
                
                 ;
                 or
                 that
                 hung
                 their
                 garlands
                 on
                 Trees
                 ,
                 or
                 
                   raised
                   Altars
                   of
                   Turf
                   before
                   their
                   Images
                
                 ;
                 for
                 although
                 the
                 cost
                 were
                 less
                 ,
                 yet
                 the
                 
                   violation
                   of
                   Religion
                
                 was
                 the
                 same
                 .
                 This
                 Constitution
                 I
                 grant
                 doth
                 respect
                 
                   Heathen
                   Images
                
                 ,
                 but
                 I
                 say
                 it
                 proceeds
                 upon
                 such
                 grounds
                 which
                 are
                 common
                 to
                 all
                 Images
                 ,
                 unless
                 they
                 be
                 such
                 as
                 
                   drop
                   from
                   heaven
                
                 ;
                 such
                 as
                 the
                 Image
                 of
                 Edessa
                 ,
                 and
                 the
                 rest
                 mentioned
                 by
                 Gretser
                 ,
                 or
                 that
                 of
                 Diana
                 of
                 Ephesus
                 ,
                 or
                 some
                 few
                 others
                 that
                 were
                 pretended
                 to
                 have
                 a
                 
                   divine
                   Original
                
                 ;
                 for
                 such
                 as
                 these
                 the
                 Constitution
                 doth
                 not
                 reach
                 ,
                 being
                 Divine
                 and
                 immortal
                 ,
                 but
                 for
                 all
                 others
                 I
                 do
                 not
                 see
                 how
                 they
                 can
                 escape
                 the
                 Reason
                 of
                 this
                 Law.
                 And
                 it
                 is
                 altogether
                 as
                 ridiculous
                 for
                 Christians
                 to
                 worship
                 the
                 
                   things
                   they
                   have
                   formed
                
                 ,
                 as
                 it
                 was
                 for
                 the
                 Heathens
                 to
                 do
                 it
                 :
                 (
                 where
                 
                   T.
                   G.
                
                 may
                 learn
                 the
                 signification
                 and
                 Etymology
                 of
                 
                   simulachrum
                   ,
                   à
                   simulando
                
                 ;
                 for
                 simulare
                 is
                 the
                 same
                 with
                 effigiare
                 ,
                 as
                 the
                 Scholiast
                 on
                 that
                 Constitution
                 tells
                 him
                 .
                 )
                 In
                 the
                 same
                 Constitution
                 ,
                 they
                 are
                 called
                 
                   sensu
                   carentia
                   simulachra
                
                 ,
                 which
                 are
                 words
                 put
                 in
                 on
                 purpose
                 to
                 shew
                 how
                 stupid
                 and
                 senseless
                 the
                 worship
                 of
                 them
                 is
                 ;
                 and
                 are
                 not
                 all
                 Images
                 
                 among
                 Christians
                 so
                 ?
                 Have
                 they
                 not
                 
                   eyes
                   and
                   see
                   not
                
                 ,
                 and
                 
                   ears
                   and
                   hear
                   not
                
                 ,
                 as
                 well
                 as
                 the
                 
                   Heathen
                   Images
                
                 ?
                 Or
                 do
                 they
                 worship
                 only
                 living
                 and
                 
                   sensible
                   Images
                   ?
                   moving
                
                 I
                 grant
                 sometimes
                 they
                 do
                 ;
                 such
                 as
                 Themistius
                 upon
                 Aristotle
                 tells
                 us
                 that
                 Daedaelus
                 made
                 ,
                 
                 that
                 moved
                 by
                 the
                 help
                 of
                 quicksilver
                 ;
                 or
                 springs
                 ,
                 such
                 as
                 the
                 
                   Holy
                   Rood
                
                 of
                 Boxtel
                 in
                 Kent
                 ,
                 
                 whose
                 secret
                 engines
                 for
                 moving
                 the
                 eyes
                 and
                 lips
                 were
                 laid
                 open
                 ,
                 and
                 an
                 
                   Anatomy
                   Lecture
                
                 read
                 upon
                 them
                 at
                 
                   Pauls
                   Cross
                
                 in
                 Henry
                 the
                 Eighths
                 time
                 by
                 
                   Bishop
                   Fisher.
                
                 
              
               
                 2.
                 
                 That
                 Notion
                 of
                 Idolatry
                 which
                 the
                 Heathens
                 were
                 charged
                 with
                 by
                 the
                 
                   primitive
                   Christians
                
                 ,
                 
                 may
                 be
                 common
                 to
                 Christians
                 with
                 them
                 .
                 Therefore
                 if
                 the
                 fear
                 of
                 Idolatry
                 kept
                 them
                 from
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 the
                 same
                 fear
                 may
                 justly
                 continue
                 where
                 ever
                 Images
                 are
                 worshipped
                 ,
                 then
                 the
                 Christians
                 rejecting
                 of
                 Images
                 ,
                 was
                 not
                 upon
                 any
                 reason
                 peculiar
                 to
                 that
                 Age
                 of
                 the
                 Church
                 .
                 If
                 men
                 by
                 being
                 Christians
                 were
                 uncapable
                 of
                 being
                 Idolaters
                 without
                 renouncing
                 Christianity
                 ,
                 there
                 were
                 some
                 pretence
                 for
                 laying
                 aside
                 the
                 fears
                 and
                 jealousies
                 of
                 Idolatry
                 ,
                 when
                 the
                 
                   Christian
                   Religion
                
                 had
                 prevailed
                 in
                 the
                 world
                 .
                 But
                 S.
                 Paul
                 supposes
                 that
                 Christians
                 continuing
                 so
                 might
                 be
                 
                   Idolaters
                   ,
                   
                   Neither
                   be
                   ye
                   Idolaters
                   as
                   were
                   some
                   of
                   them
                   .
                
                 
                 Yet
                 these
                 were
                 the
                 
                   Persons
                   who
                   were
                   baptized
                   unto
                   Moses
                   in
                   the
                   cloud
                   and
                   the
                   Sea
                
                 ;
                 
                 
                   and
                   did
                   all
                   eat
                   the
                   same
                   spiritual
                   meat
                   ,
                   and
                   drink
                   the
                   same
                   spiritual
                   drink
                   (
                   for
                   they
                   drank
                   of
                   that
                   rock
                   that
                   followed
                   them
                   ,
                   and
                   that
                   Rock
                   was
                   Christ.
                
                 )
                 Which
                 water
                 they
                 drank
                 of
                 ,
                 both
                 before
                 and
                 after
                 their
                 Idolatry
                 (
                 and
                 since
                 the
                 water
                 followed
                 them
                 ,
                 )
                 at
                 the
                 very
                 time
                 of
                 committing
                 it
                 ;
                 so
                 that
                 those
                 persons
                 are
                 said
                 to
                 be
                 
                   partakers
                   of
                   Christ
                
                 ,
                 who
                 were
                 charged
                 with
                 Idolatry
                 ,
                 and
                 therefore
                 S.
                 Paul
                 is
                 far
                 from
                 supposing
                 that
                 Idolatry
                 and
                 the
                 profession
                 of
                 Christianity
                 are
                 inconsistent
                 with
                 each
                 other
                 .
                 But
                 it
                 is
                 said
                 
                   that
                   there
                   can
                   be
                   no
                   Idolatry
                   to
                   the
                   Images
                   of
                   Christ
                   ,
                   because
                   the
                   true
                   object
                   of
                   worship
                   is
                   honoured
                   by
                   them
                   ;
                   nor
                   to
                   the
                   Images
                   of
                   Saints
                   ,
                   so
                   long
                   as
                   men
                   take
                   them
                   for
                   Saints
                   ,
                   that
                   is
                   ,
                   Gods
                   Creatures
                   ;
                   and
                   give
                   only
                   an
                   inferiour
                   worship
                   to
                   them
                   .
                
                 If
                 this
                 be
                 true
                 ,
                 there
                 appears
                 to
                 be
                 little
                 danger
                 of
                 Idolatry
                 among
                 those
                 who
                 do
                 not
                 renounce
                 Christianity
                 .
                 But
                 against
                 this
                 plea
                 I
                 put
                 in
                 these
                 exceptions
                 .
              
               
                 1.
                 
                 That
                 upon
                 the
                 same
                 grounds
                 all
                 the
                 Wiser
                 Heathens
                 must
                 be
                 cleared
                 from
                 Idolatry
                 .
                 For
                 ,
                 1.
                 
                 They
                 owned
                 the
                 true
                 Object
                 of
                 
                   Divine
                   worship
                
                 ,
                 viz.
                 
                   One
                   Supreme
                   God
                
                 ,
                 as
                 I
                 
                 have
                 at
                 large
                 proved
                 in
                 the
                 former
                 Discourses
                 :
                 both
                 ,
                 those
                 that
                 went
                 on
                 the
                 
                   Platonick
                   hypothesis
                
                 of
                 one
                 
                   Supreme
                   Deity
                
                 ,
                 and
                 
                   others
                   inferiour
                
                 ;
                 and
                 those
                 who
                 believed
                 
                   one
                   God
                   to
                   be
                   worshipped
                   under
                   different
                   representations
                   .
                
                 The
                 former
                 was
                 the
                 principle
                 which
                 Iulian
                 went
                 upon
                 ,
                 and
                 the
                 latter
                 Platonists
                 ,
                 who
                 opposed
                 Christianity
                 to
                 the
                 utmost
                 :
                 the
                 other
                 was
                 the
                 principle
                 of
                 the
                 Stoicks
                 and
                 others
                 ;
                 and
                 particularly
                 owned
                 by
                 
                   Maximus
                   Madaurensis
                
                 ,
                 who
                 saith
                 ,
                 
                 
                   that
                   the
                   Heathens
                   did
                   worship
                   one
                   God
                   under
                   several
                   names
                   ,
                   thereby
                   to
                   express
                   his
                   several
                   powers
                   diffused
                   through
                   the
                   World.
                
                 Now
                 upon
                 this
                 supposition
                 ,
                 that
                 where
                 there
                 is
                 a
                 
                   true
                   object
                
                 of
                 worship
                 represented
                 ,
                 there
                 can
                 be
                 no
                 Idolatry
                 in
                 worshipping
                 the
                 representation
                 ,
                 I
                 challenge
                 any
                 man
                 to
                 shew
                 how
                 the
                 Heathens
                 that
                 went
                 on
                 these
                 principles
                 were
                 chargeable
                 with
                 Idolatry
                 .
                 For
                 is
                 Christ
                 any
                 otherwise
                 a
                 
                   right
                   object
                
                 of
                 worship
                 ,
                 than
                 as
                 he
                 is
                 believed
                 to
                 be
                 the
                 
                   True
                   God
                
                 ?
                 if
                 then
                 there
                 can
                 be
                 no
                 Idolatry
                 towards
                 an
                 Image
                 of
                 Christ
                 ,
                 neither
                 can
                 there
                 be
                 towards
                 any
                 representation
                 of
                 the
                 
                   True
                   God.
                
                 
              
               
                 2.
                 
                 The
                 Heathens
                 did
                 assert
                 the
                 difference
                 between
                 God
                 and
                 his
                 Creatures
                 ,
                 as
                 I
                 have
                 already
                 proved
                 ,
                 that
                 they
                 looked
                 on
                 their
                 
                   inferiour
                   Deities
                
                 ,
                 as
                 dependent
                 on
                 
                 the
                 
                   supreme
                   Being
                   Created
                   and
                   Governed
                   by
                   Him
                   :
                
                 so
                 that
                 if
                 the
                 acknowledgement
                 of
                 Saints
                 to
                 be
                 
                   Gods
                   Creatures
                
                 ,
                 doth
                 hinder
                 men
                 from
                 committing
                 Idolatry
                 ,
                 it
                 must
                 do
                 the
                 same
                 for
                 all
                 those
                 who
                 owned
                 a
                 subordination
                 of
                 Deities
                 ;
                 which
                 takes
                 in
                 the
                 far
                 greatest
                 part
                 of
                 the
                 
                   Heathen
                   World.
                
                 
              
               
                 3.
                 
                 They
                 allowed
                 the
                 
                   different
                   degrees
                
                 of
                 worship
                 suitable
                 to
                 the
                 excellencies
                 of
                 the
                 objects
                 ;
                 as
                 
                   Soveraign
                   worship
                
                 to
                 the
                 
                   supreme
                   God
                   ,
                   inferiour
                   worship
                
                 to
                 the
                 Gods
                 under
                 Him
                 ,
                 and
                 so
                 proportionably
                 till
                 they
                 came
                 to
                 their
                 Heroes
                 ,
                 or
                 Deified
                 persons
                 to
                 whom
                 they
                 allowed
                 the
                 
                   lowest
                   kind
                
                 and
                 degree
                 of
                 worship
                 .
                 For
                 it
                 is
                 a
                 palpable
                 mistake
                 in
                 any
                 who
                 think
                 they
                 did
                 give
                 the
                 same
                 degrees
                 of
                 honour
                 and
                 worship
                 to
                 all
                 .
                 Plutarch
                 saith
                 ,
                 
                 That
                 Plato
                 
                   did
                   put
                   a
                   difference
                   between
                   the
                   worship
                   of
                
                 Coelestial
                 
                   Gods
                   and
                   Daemons
                
                 ;
                 and
                 
                   so
                   did
                
                 Xenocrates
                 
                   between
                   the
                   worship
                
                 of
                 
                   Gods
                   and
                   good
                   Daemons
                   ,
                   and
                   those
                   sowre
                   and
                   morose
                   ,
                   and
                   vindictive
                   Spirits
                   which
                   lived
                   in
                   the
                   Air.
                   Plato
                   ,
                
                 he
                 tells
                 us
                 ,
                 
                   made
                   it
                   the
                   office
                   of
                   good
                   Daemons
                   to
                   carry
                   mens
                   Prayers
                   to
                   the
                   Gods
                   ,
                   and
                   to
                   bring
                   from
                   them
                   Oracles
                   ,
                   and
                   other
                   Divine
                   Gifts
                   :
                   and
                   so
                   their
                   worship
                   must
                   be
                   suitable
                   to
                   their
                   imployment
                   ,
                   which
                   is
                   inferiour
                   to
                   that
                   of
                   the
                   Coelestial
                   Deities
                   ,
                   whose
                   station
                   and
                   
                   employment
                   was
                   more
                   immediately
                   under
                   the
                   supreme
                   God.
                   Apuleius
                
                 thus
                 reckons
                 up
                 the
                 order
                 of
                 Deities
                 according
                 to
                 Plato
                 .
                 1.
                 
                 The
                 
                   supreme
                   God
                
                 ,
                 the
                 
                   Author
                   and
                   Ruler
                   of
                   all
                
                 .
                 
                 2.
                 
                 The
                 
                   Coelestial
                   Deities
                   ,
                   spiritual
                   ,
                   immortal
                   ,
                   good
                   ,
                   and
                   infinitely
                   happy
                   ;
                   to
                   whom
                   the
                   Government
                   of
                   things
                   is
                   committed
                   next
                   under
                   God
                   ;
                   but
                   because
                   they
                   supposed
                   no
                   immediate
                   communication
                   between
                   these
                   Coelestial
                   Gods
                   and
                   men
                   ,
                   therefore
                   they
                   ranked
                   between
                   them
                   and
                   men
                   ,
                
                 3.
                 
                 
                   Daemons
                   ,
                   as
                   Intercessors
                   between
                   the
                   Gods
                   and
                   men
                   ,
                   who
                   were
                   subservient
                   to
                   the
                   Coelestial
                   Gods.
                
                 4.
                 
                 
                   The
                   lowest
                   sort
                   of
                   Daemons
                
                 ,
                 he
                 saith
                 ,
                 
                   are
                   souls
                   discharged
                   of
                   the
                   body
                   ;
                   which
                   if
                   they
                   take
                   care
                   of
                   their
                   posterity
                   ,
                   are
                   called
                   Lares
                   ,
                   or
                   domestick
                   Gods
                   (
                   Lar
                   ,
                
                 in
                 the
                 old
                 
                   Hetruscan
                   Language
                
                 ,
                 signifies
                 a
                 Prince
                 ,
                 thence
                 the
                 Lares
                 are
                 the
                 Gods
                 of
                 
                   Families
                   )
                   and
                   those
                   who
                   were
                   good
                   had
                   the
                   Title
                   of
                   Gods
                   for
                   honours
                   sake
                   conferred
                   upon
                   them
                   ,
                
                 as
                 he
                 speaks
                 .
                 But
                 he
                 confesses
                 ,
                 
                   That
                   there
                   was
                   a
                   peculiar
                   honour
                   belonging
                   to
                   the
                   supreme
                   God
                   ,
                   Cum
                   sit
                   summi
                   Deorum
                   hic
                   honor
                   proprius
                
                 ;
                 and
                 him
                 they
                 did
                 solemnly
                 invocate
                 ,
                 as
                 not
                 only
                 appears
                 by
                 frequent
                 passages
                 in
                 Plato
                 ,
                 but
                 by
                 that
                 of
                 Boethius
                 ;
                 
                 For
                 ,
                 as
                 Plato
                 saith
                 ,
                 
                   we
                   ought
                   to
                   invocate
                   the
                   
                   divine
                   assistance
                   in
                   the
                   least
                   affairs
                   ;
                   therefore
                   in
                   so
                   great
                   a
                   matter
                   ,
                
                 invocandum
                 rerum
                 omnium
                 Patrem
                 ,
                 
                   we
                   ought
                   to
                   call
                   upon
                   God
                   the
                   Father
                   of
                   all
                   things
                   .
                
                 Next
                 after
                 him
                 they
                 prayed
                 to
                 the
                 
                   Coelestial
                   Deities
                
                 ;
                 which
                 prayers
                 ,
                 the
                 
                   inferiour
                   order
                
                 of
                 Spirits
                 was
                 to
                 carry
                 up
                 ,
                 and
                 to
                 bring
                 down
                 answers
                 .
                 So
                 that
                 the
                 addresses
                 were
                 made
                 to
                 the
                 
                   Coelestial
                   Deities
                
                 ,
                 which
                 the
                 
                   Aereal
                   Daemons
                
                 carried
                 to
                 them
                 ,
                 saith
                 Apuleius
                 ,
                 to
                 
                   keep
                   a
                   due
                   distance
                   between
                   Gods
                   and
                   men
                   .
                
                 And
                 although
                 the
                 other
                 Platonists
                 differ
                 from
                 Apuleius
                 in
                 the
                 manner
                 of
                 reckoning
                 up
                 the
                 several
                 orders
                 of
                 
                   inferiour
                   Deities
                
                 ,
                 as
                 may
                 be
                 seen
                 in
                 
                   Alcinous
                   ,
                   Proclus
                   ,
                   Iamblichus
                
                 ,
                 and
                 others
                 ;
                 yet
                 they
                 all
                 agree
                 in
                 making
                 one
                 
                   Supreme
                   God
                
                 ,
                 the
                 
                   First
                   Author
                   and
                   Cause
                   of
                   all
                   things
                   ,
                
                 and
                 therefore
                 making
                 an
                 
                   infinite
                   distance
                
                 between
                 him
                 and
                 his
                 Creatures
                 ;
                 and
                 that
                 there
                 are
                 
                   several
                   degrees
                
                 of
                 the
                 Beings
                 that
                 are
                 to
                 be
                 worshipped
                 under
                 him
                 ;
                 some
                 as
                 the
                 Bestowers
                 of
                 Blessings
                 but
                 subordinate
                 to
                 the
                 supreme
                 ,
                 and
                 others
                 only
                 as
                 
                   Intercessors
                   between
                   the
                   Gods
                   and
                   Men.
                   Diogenes
                   Laertius
                
                 saith
                 of
                 Pythagoras
                 ,
                 
                 
                   That
                   he
                   charged
                   his
                   Disciples
                   ,
                   not
                   to
                   give
                   equal
                   degrees
                   of
                   honour
                   to
                   the
                   Gods
                   and
                   Heroes
                   .
                   Herodotus
                
                 saith
                 of
                 the
                 Greeks
                 ,
                 
                 
                   That
                   they
                   worshipped
                
                 Hercules
                 
                 
                   two
                   waies
                   ,
                   one
                   as
                   an
                   immortal
                   Deity
                   ,
                   and
                   so
                   they
                   sacrificed
                   to
                   him
                   ;
                   and
                   another
                   as
                   a
                   Hero
                   ,
                   and
                   so
                   they
                   celebrated
                   his
                   memory
                   .
                   Isocrates
                
                 distinguisheth
                 between
                 the
                 Honours
                 of
                 Heroes
                 and
                 Gods
                 ,
                 when
                 he
                 speaks
                 of
                 Menelaus
                 and
                 Helena
                 :
                 
                 but
                 the
                 distinction
                 is
                 no
                 where
                 more
                 fully
                 expressed
                 than
                 in
                 the
                 
                   Greek
                   inscription
                
                 upon
                 the
                 Statue
                 of
                 Regilla
                 ,
                 wife
                 to
                 
                   Herodes
                   Atticus
                
                 ,
                 as
                 Salmasius
                 thinks
                 ,
                 
                 which
                 was
                 set
                 up
                 in
                 his
                 Temple
                 at
                 Triopium
                 ,
                 and
                 taken
                 from
                 the
                 Statue
                 it self
                 by
                 Sirmondus
                 ;
                 where
                 it
                 is
                 said
                 ,
                 
                   That
                   she
                   had
                   neither
                   the
                   honour
                   of
                   a
                   Mortal
                   ,
                   nor
                   yet
                   that
                   which
                   was
                   proper
                   to
                   the
                   Gods.
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 If
                 any
                 ask
                 wherein
                 the
                 difference
                 of
                 these
                 honours
                 lay
                 ;
                 
                   Lilius
                   Gyraldus
                
                 saith
                 ,
                 
                 
                   That
                   the
                   Gods
                   were
                   worshipped
                   to
                   the
                   East
                   ,
                   the
                   Heroes
                   to
                   the
                   West
                   .
                   Vossius
                
                 thinks
                 ,
                 
                 
                   That
                   among
                   the
                
                 Greeks
                 and
                 Romans
                 ,
                 
                   it
                   lay
                   in
                   having
                   their
                   Images
                   carried
                   in
                   the
                   publick
                   Processions
                   ,
                   but
                   without
                   Sacrifices
                   ;
                   and
                   their
                   names
                   put
                   into
                   the
                   Saliar
                   Hymns
                   at
                
                 Rome
                 ;
                 
                   and
                   inserted
                   into
                   the
                   Peplus
                   of
                
                 Minerva
                 at
                 Athens
                 .
                 Hesychius
                 makes
                 the
                 honour
                 of
                 a
                 Hero
                 to
                 lie
                 in
                 a
                 Temple
                 ,
                 
                 a
                 Statue
                 ,
                 and
                 a
                 Fountain
                 ;
                 but
                 Plutarch
                 in
                 the
                 Life
                 of
                 Alexander
                 saith
                 ,
                 
                   That
                   he
                   sent
                   to
                   the
                   Oracle
                   of
                
                 Ammon
                 
                   to
                   know
                   whether
                
                 Hephaestion
                 
                   should
                   
                   be
                   made
                   a
                   God
                   or
                   no
                   ;
                   the
                   Oracle
                   answered
                   ,
                   That
                   they
                   should
                   honour
                   him
                   and
                   sacrifice
                   to
                   him
                   as
                   to
                   a
                   Hero
                
                 ;
                 whence
                 we
                 observe
                 that
                 the
                 
                   material
                   act
                   of
                   sacrifice
                
                 ,
                 as
                 
                   T.
                   G.
                
                 speaks
                 ,
                 
                   might
                   be
                   common
                   to
                   Gods
                   and
                   Heroes
                   ,
                   but
                   the
                   inward
                   intention
                   of
                   the
                   mind
                   made
                   the
                   great
                   difference
                   between
                   their
                   worship
                   ,
                
                 besides
                 that
                 which
                 is
                 expressed
                 in
                 the
                 Inscription
                 of
                 Regilla
                 ,
                 viz.
                 that
                 the
                 honour
                 of
                 one
                 sort
                 was
                 looked
                 on
                 as
                 a
                 
                   voluntary
                   Act
                
                 ,
                 but
                 the
                 other
                 was
                 a
                 
                   necessary
                   duty
                
                 ;
                 they
                 might
                 sacrifice
                 and
                 pray
                 to
                 the
                 Heroes
                 (
                 who
                 were
                 the
                 Beati
                 amongst
                 them
                 )
                 but
                 no
                 man
                 was
                 
                   absolutely
                   bound
                
                 to
                 do
                 it
                 ;
                 but
                 those
                 who
                 were
                 devout
                 and
                 Religious
                 would
                 :
                 as
                 Salmasius
                 there
                 explains
                 the
                 words
                 of
                 the
                 Inscription
                 .
                 
                 And
                 it
                 is
                 observed
                 by
                 the
                 Criticks
                 ,
                 that
                 among
                 the
                 Greeks
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 are
                 words
                 of
                 a
                 
                   different
                   importance
                
                 ,
                 i.
                 e.
                 in
                 the
                 Language
                 of
                 the
                 Court
                 of
                 Rome
                 ,
                 to
                 Beatify
                 ,
                 and
                 to
                 Canonize
                 .
                 For
                 I
                 perceive
                 the
                 
                   Heathen
                   Heroes
                
                 did
                 stand
                 upon
                 their
                 preferment
                 as
                 well
                 as
                 the
                 
                   Roman
                   Saints
                
                 ,
                 and
                 those
                 who
                 had
                 been
                 Beatified
                 a
                 competent
                 time
                 ,
                 came
                 to
                 be
                 Canonized
                 at
                 last
                 :
                 So
                 Plutarch
                 saith
                 ,
                 
                 of
                 Isis
                 and
                 
                   Osiris
                   ,
                   Hercules
                
                 and
                 Bacchus
                 ,
                 that
                 for
                 their
                 Vertues
                 ,
                 of
                 good
                 Daemons
                 they
                 were
                 promoted
                 to
                 Deities
                 ;
                 and
                 of
                 
                   Lampsaca
                   ,
                   That
                   she
                   had
                   at
                   
                   first
                   only
                   Heroical
                   honour
                   given
                   her
                   ,
                   and
                   afterwards
                   came
                   to
                   Divine
                   .
                
                 It
                 seems
                 by
                 the
                 Inscription
                 of
                 Herodes
                 ,
                 and
                 by
                 the
                 Testament
                 of
                 Epicteta
                 extant
                 in
                 Greek
                 in
                 the
                 Collection
                 of
                 Inscriptions
                 ,
                 
                 that
                 it
                 was
                 in
                 the
                 power
                 of
                 particular
                 Families
                 to
                 keep
                 
                   Festival
                   daies
                
                 in
                 honour
                 of
                 some
                 of
                 their
                 own
                 Family
                 ,
                 and
                 to
                 give
                 
                   Heroical
                   honours
                
                 to
                 them
                 .
                 In
                 that
                 noble
                 Inscription
                 at
                 Venice
                 ,
                 we
                 find
                 three
                 daies
                 appointed
                 every
                 year
                 to
                 be
                 kept
                 ,
                 and
                 a
                 Confraternity
                 established
                 for
                 that
                 purpose
                 with
                 the
                 Laws
                 of
                 it
                 ;
                 the
                 first
                 day
                 to
                 be
                 observed
                 in
                 Honour
                 of
                 the
                 Muses
                 ,
                 and
                 Sacrifices
                 to
                 be
                 offered
                 to
                 them
                 as
                 Deities
                 ;
                 the
                 second
                 and
                 third
                 in
                 honour
                 of
                 the
                 Heroes
                 of
                 the
                 Family
                 ;
                 between
                 which
                 honour
                 ,
                 and
                 that
                 of
                 Deities
                 ,
                 they
                 shewed
                 the
                 difference
                 by
                 the
                 distance
                 of
                 time
                 between
                 them
                 and
                 the
                 preference
                 given
                 to
                 the
                 other
                 .
                 But
                 wherein
                 soever
                 the
                 difference
                 lay
                 ,
                 that
                 there
                 was
                 a
                 distinction
                 acknowledged
                 among
                 them
                 appears
                 ,
                 by
                 this
                 passage
                 of
                 Valerius
                 in
                 his
                 excellent
                 Oration
                 extant
                 in
                 
                   Dionysius
                   Halicarnass
                
                 .
                 
                 
                   I
                   call
                
                 ,
                 saith
                 he
                 ,
                 
                   the
                   Gods
                   to
                   witness
                   ,
                   whose
                   Temples
                   ,
                   and
                   Altars
                   ,
                   our
                   Family
                   hath
                   worshipped
                   with
                   common
                   Sacrifices
                   ;
                   and
                   next
                   after
                   them
                   ,
                   I
                   call
                   the
                   Genii
                   of
                   our
                   Ancestors
                   ,
                   to
                   whom
                   we
                   give
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   the
                   second
                   Honours
                   next
                   to
                   the
                   Gods
                
                 (
                 as
                 
                 Celsus
                 calls
                 those
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   due
                   honours
                   that
                   belong
                   to
                   the
                   lower
                   Daemons
                
                 ;
                 
                 which
                 he
                 contends
                 ought
                 to
                 be
                 given
                 to
                 them
                 )
                 From
                 which
                 we
                 take
                 notice
                 ,
                 that
                 the
                 Heathens
                 did
                 not
                 confound
                 all
                 
                   degrees
                   of
                   divine
                   worship
                
                 ,
                 giving
                 to
                 the
                 lowest
                 object
                 the
                 same
                 which
                 they
                 supposed
                 to
                 be
                 due
                 to
                 the
                 
                   Coelestial
                   Deities
                
                 ,
                 or
                 the
                 
                   supreme
                   God
                
                 :
                 So
                 that
                 if
                 the
                 distinction
                 of
                 
                   divine
                   worship
                
                 will
                 excuse
                 from
                 Idolatry
                 ,
                 the
                 Heathens
                 were
                 not
                 to
                 blame
                 for
                 it
                 .
              
               
                 2.
                 
                 If
                 this
                 pretence
                 doth
                 excuse
                 from
                 Idolatry
                 ,
                 the
                 
                   Carpocratian
                   Hereticks
                
                 were
                 unjustly
                 charged
                 by
                 
                   Irenaeus
                   ,
                   Epiphanius
                
                 ,
                 and
                 S.
                 Augustin
                 ;
                 
                 for
                 they
                 are
                 said
                 ,
                 
                   To
                   worship
                   the
                   Images
                   of
                   Christ
                   together
                   with
                   the
                   Philosophers
                   ,
                
                 Pythagoras
                 ,
                 Plato
                 ,
                 and
                 Aristotle
                 .
                 Wherein
                 lay
                 the
                 fault
                 of
                 these
                 Hereticks
                 ?
                 was
                 it
                 only
                 in
                 
                   joyning
                   the
                   Philosophers
                   together
                   with
                   Christ
                   ?
                
                 If
                 that
                 had
                 been
                 all
                 ,
                 it
                 had
                 been
                 easie
                 to
                 have
                 said
                 ,
                 
                   That
                   they
                   worshipped
                   the
                   Philosophers
                   together
                   with
                   Christ
                
                 ;
                 but
                 they
                 take
                 particular
                 notice
                 of
                 it
                 as
                 a
                 thing
                 unusual
                 and
                 
                   blame-worthy
                   ,
                   that
                   they
                   worshipped
                   the
                   Images
                   of
                   Christ
                   ,
                   which
                   they
                   pretended
                   to
                   have
                   had
                   from
                
                 Pilat
                 :
                 which
                 had
                 been
                 no
                 wonder
                 ,
                 if
                 there
                 had
                 been
                 as
                 many
                 Images
                 of
                 Christ
                 then
                 extant
                 ,
                 as
                 Feuardentius
                 pretends
                 ,
                 viz.
                 the
                 
                   Image
                   of
                   Christ
                   taken
                   by
                
                 Nicodemus
                 (
                 not
                 I
                 suppose
                 
                 when
                 he
                 came
                 by
                 night
                 to
                 our
                 Saviour
                 )
                 that
                 at
                 Edessa
                 ,
                 besides
                 those
                 which
                 S.
                 Luke
                 drew
                 of
                 Him
                 ;
                 if
                 there
                 had
                 been
                 so
                 many
                 Images
                 abroad
                 of
                 Him
                 in
                 veneration
                 among
                 Christians
                 ,
                 why
                 should
                 this
                 be
                 pitched
                 upon
                 as
                 a
                 peculiar
                 thing
                 of
                 these
                 
                   Gnosticks
                   ,
                   That
                   they
                   had
                   some
                   Images
                   painted
                   ,
                   others
                   made
                   of
                   other
                   matters
                   ,
                   which
                   they
                   crowned
                   and
                   set
                   forth
                   ,
                   or
                   worshipped
                   as
                   the
                   Heathens
                   did
                   ,
                   among
                   which
                   was
                   an
                   Image
                   of
                   Christ
                   ,
                
                 as
                 Irenaeus
                 reports
                 it
                 ?
                 And
                 supposing
                 they
                 had
                 worshipped
                 the
                 Images
                 of
                 Christ
                 as
                 the
                 Gentiles
                 did
                 worship
                 their
                 Images
                 ,
                 wherein
                 were
                 they
                 to
                 blame
                 ,
                 if
                 the
                 honour
                 given
                 to
                 the
                 Image
                 be
                 not
                 the
                 honour
                 of
                 the
                 Image
                 ,
                 but
                 of
                 that
                 which
                 is
                 represented
                 by
                 it
                 ?
                 And
                 since
                 Christ
                 deserves
                 our
                 
                   highest
                   worship
                
                 ,
                 on
                 this
                 pretence
                 they
                 deserved
                 no
                 blame
                 at
                 all
                 in
                 giving
                 
                   divine
                   worship
                
                 of
                 the
                 highest
                 degree
                 to
                 the
                 Image
                 of
                 Christ.
                 
              
               
                 3.
                 
                 The
                 Primitive
                 Christians
                 did
                 utterly
                 refuse
                 to
                 worship
                 the
                 Images
                 of
                 Emperors
                 ,
                 although
                 they
                 were
                 acknowledged
                 to
                 be
                 
                   Gods
                   Creatures
                
                 therefore
                 I
                 say
                 ,
                 according
                 to
                 their
                 sense
                 ,
                 acknowledging
                 the
                 Saints
                 to
                 be
                 
                   Gods
                   Creatures
                
                 ,
                 is
                 not
                 a
                 sufficient
                 ground
                 to
                 excuse
                 the
                 worship
                 of
                 the
                 Images
                 of
                 Saints
                 from
                 Idolatry
                 .
                 As
                 in
                 
                 Pliny's
                 Epistle
                 to
                 Trajan
                 (
                 mentioned
                 before
                 )
                 
                 one
                 of
                 the
                 tryals
                 of
                 Christians
                 was
                 ,
                 whether
                 they
                 would
                 
                   Imagini
                   tuae
                   thure
                   ac
                   vino
                   supplicare
                
                 ;
                 use
                 the
                 
                   Religious
                   rites
                
                 that
                 were
                 then
                 customary
                 ,
                 of
                 
                   Incense
                   ,
                   Libation
                
                 ,
                 and
                 Supplication
                 before
                 the
                 Emperours
                 Image
                 ;
                 this
                 Minucius
                 calls
                 
                   ad
                   Imagines
                   supplicare
                
                 ,
                 to
                 
                   pray
                   before
                   their
                   Images
                
                 :
                 which
                 Pliny
                 saith
                 ,
                 
                   No
                   true
                   Christian
                   could
                   ever
                   be
                   brought
                   to
                   :
                
                 but
                 would
                 rather
                 
                   suffer
                   Martyrdom
                
                 than
                 do
                 it
                 .
                 S.
                 Hierome
                 speaking
                 of
                 
                   Nebuchadnezzars
                   Image
                
                 ,
                 saith
                 ,
                 
                 
                   Statuam
                   seu
                   Imaginem
                   cultores
                   Dei
                   adorare
                   non
                   debent
                
                 ;
                 the
                 
                   worshippers
                   of
                   God
                   ought
                   not
                   to
                   worship
                   an
                   Image
                   ;
                   Let
                   ,
                
                 saith
                 he
                 ,
                 
                   the
                   Iudges
                   and
                   Magistrates
                   take
                   notice
                   of
                   this
                   ,
                   that
                   worship
                   the
                   Emperours
                   Statues
                   ;
                   that
                   they
                   do
                   that
                   which
                   the
                   three
                   Children
                   pleased
                   God
                   by
                   not
                   doing
                   .
                
                 By
                 which
                 we
                 see
                 ,
                 it
                 was
                 not
                 only
                 the
                 Statues
                 of
                 
                   Heathen
                   Emperours
                
                 ,
                 which
                 the
                 
                   Christians
                   refused
                   to
                   give
                   Religious
                   worship
                   to
                
                 ;
                 but
                 of
                 the
                 most
                 pious
                 and
                 Christian
                 ;
                 which
                 out
                 of
                 the
                 flattery
                 of
                 Princes
                 ,
                 those
                 who
                 expected
                 ,
                 or
                 received
                 Honours
                 ,
                 were
                 willing
                 to
                 continue
                 under
                 
                   Christian
                   Emperours
                
                 ;
                 but
                 it
                 was
                 at
                 last
                 absolutely
                 forbidden
                 by
                 a
                 Constitution
                 of
                 Theodosius
                 ;
                 of
                 which
                 I
                 have
                 spoken
                 already
                 ,
                 in
                 the
                 Discourse
                 about
                 the
                 
                   Nature
                   of
                   divine
                   worship
                
                 .
                 But
                 upon
                 what
                 reason
                 came
                 this
                 to
                 
                 be
                 accounted
                 unlawful
                 among
                 Christians
                 ;
                 if
                 it
                 were
                 lawful
                 to
                 worship
                 the
                 Images
                 of
                 Saints
                 ,
                 supposing
                 them
                 to
                 be
                 
                   Gods
                   Creatures
                
                 ?
                 Is
                 it
                 possible
                 they
                 should
                 think
                 the
                 Emperours
                 to
                 be
                 otherwise
                 ?
                 I
                 do
                 not
                 think
                 that
                 the
                 Souldiers
                 who
                 were
                 trepann'd
                 by
                 Iulian
                 ,
                 to
                 offer
                 Incense
                 to
                 his
                 Image
                 at
                 the
                 receiving
                 the
                 Donative
                 (
                 and
                 after
                 they
                 understood
                 what
                 they
                 did
                 ,
                 were
                 ready
                 to
                 
                   run
                   mad
                
                 with
                 indignation
                 at
                 themselves
                 ,
                 crying
                 out
                 in
                 the
                 
                   Streets
                   ,
                   We
                   are
                   Christians
                
                 ,
                 and
                 ran
                 to
                 the
                 Emperour
                 ,
                 desiring
                 they
                 might
                 suffer
                 Martyrdom
                 for
                 the
                 
                   Christian
                   faith
                
                 ,
                 which
                 they
                 were
                 supposed
                 to
                 deny
                 by
                 that
                 act
                 of
                 theirs
                 ,
                 as
                 
                   Gregory
                   Nazianzen
                
                 ,
                 and
                 Theodoret
                 relate
                 the
                 story
                 )
                 did
                 imagine
                 that
                 Iulian
                 was
                 any
                 other
                 than
                 one
                 of
                 
                   Gods
                   Creatures
                
                 ;
                 
                 or
                 that
                 they
                 had
                 any
                 belief
                 of
                 his
                 being
                 a
                 God
                 ;
                 but
                 the
                 Christians
                 looked
                 on
                 the
                 act
                 it self
                 of
                 
                   offering
                   incense
                
                 ,
                 as
                 unlawful
                 to
                 be
                 done
                 to
                 the
                 Image
                 of
                 any
                 Creature
                 ;
                 or
                 to
                 the
                 Image
                 it self
                 ,
                 because
                 it
                 was
                 a
                 Creature
                 ,
                 and
                 that
                 of
                 the
                 meanest
                 sort
                 ,
                 viz.
                 the
                 
                   Work
                   of
                   mens
                   hands
                
                 .
              
               
                 4.
                 
                 It
                 is
                 not
                 enough
                 for
                 any
                 of
                 
                   Gods
                   Creatures
                
                 to
                 be
                 worshipped
                 under
                 the
                 Notion
                 of
                 Saints
                 ;
                 if
                 any
                 worship
                 be
                 given
                 to
                 them
                 ,
                 which
                 is
                 above
                 the
                 rank
                 of
                 
                   Creatures
                   ,
                   i.
                   e.
                
                 any
                 of
                 that
                 worship
                 which
                 belongs
                 to
                 God.
                 For
                 none
                 can
                 have
                 greater
                 
                 confidence
                 of
                 the
                 Saintship
                 of
                 any
                 Persons
                 whose
                 Images
                 they
                 worshipped
                 ,
                 (
                 those
                 excepted
                 which
                 are
                 revealed
                 in
                 Scripture
                 )
                 than
                 many
                 of
                 the
                 Heathens
                 had
                 of
                 the
                 goodness
                 of
                 the
                 Deities
                 which
                 they
                 worshipped
                 .
                 And
                 if
                 we
                 observe
                 the
                 method
                 ,
                 which
                 Origen
                 ,
                 S.
                 Cyril
                 ,
                 S.
                 Augustin
                 and
                 other
                 Christian
                 Writers
                 took
                 to
                 prove
                 them
                 to
                 be
                 
                   evil
                   Spirits
                
                 which
                 they
                 worshipped
                 ,
                 we
                 shall
                 find
                 the
                 great
                 argument
                 was
                 from
                 the
                 Nature
                 of
                 the
                 worship
                 given
                 to
                 them
                 .
                 For
                 ,
                 say
                 they
                 ,
                 we
                 find
                 in
                 Scripture
                 that
                 
                   good
                   Angels
                
                 have
                 refused
                 that
                 worship
                 which
                 they
                 seem
                 so
                 desirous
                 of
                 ;
                 and
                 therefore
                 there
                 is
                 just
                 reason
                 to
                 suspect
                 that
                 these
                 are
                 not
                 
                   good
                   Angels
                
                 ;
                 (
                 although
                 they
                 firmly
                 believed
                 them
                 to
                 be
                 so
                 ,
                 and
                 Hierocles
                 saith
                 ,
                 
                 
                   God
                   forbid
                   we
                   should
                   worship
                   any
                   other
                
                 ;
                 And
                 the
                 Heathens
                 in
                 S.
                 Augustin
                 ,
                 
                 say
                 peremptorily
                 ,
                 
                   they
                   did
                   not
                   worship
                   Devils
                   ,
                   but
                   Angels
                   and
                   the
                   servants
                   of
                   the
                   Great
                   God.
                
                 )
                 So
                 say
                 I
                 ,
                 as
                 to
                 those
                 who
                 are
                 worshipped
                 under
                 the
                 name
                 of
                 Saints
                 or
                 Angels
                 ,
                 if
                 in
                 ,
                 or
                 at
                 their
                 Images
                 such
                 things
                 are
                 spoken
                 or
                 done
                 ,
                 which
                 tend
                 to
                 the
                 encouraging
                 that
                 worship
                 which
                 the
                 
                   Primitive
                   Christians
                
                 refused
                 as
                 Idolatry
                 ,
                 there
                 is
                 the
                 same
                 reason
                 still
                 to
                 suspect
                 those
                 are
                 not
                 good
                 but
                 
                   evil
                   Spirits
                
                 ;
                 under
                 whose
                 name
                 or
                 representation
                 soever
                 they
                 appear
                 .
                 For
                 it
                 is
                 as
                 
                 easie
                 for
                 them
                 to
                 play
                 the
                 same
                 tricks
                 among
                 Christians
                 ,
                 which
                 they
                 did
                 among
                 Heathens
                 ;
                 for
                 then
                 they
                 pretended
                 to
                 be
                 
                   Good
                   Spirits
                
                 ,
                 and
                 why
                 may
                 they
                 not
                 do
                 the
                 same
                 still
                 ?
                 If
                 we
                 have
                 a
                 fuller
                 discovery
                 of
                 their
                 design
                 to
                 impose
                 upon
                 the
                 world
                 ,
                 the
                 folly
                 of
                 men
                 is
                 so
                 much
                 the
                 greater
                 to
                 be
                 abused
                 by
                 them
                 ;
                 and
                 the
                 Gentiles
                 were
                 in
                 that
                 respect
                 far
                 more
                 excuseable
                 than
                 Christians
                 ,
                 because
                 God
                 had
                 not
                 discovered
                 the
                 Cheat
                 and
                 artifices
                 of
                 
                   Evil
                   Spirits
                
                 to
                 them
                 ,
                 so
                 as
                 he
                 hath
                 done
                 to
                 us
                 by
                 the
                 
                   Christian
                   Religion
                
                 .
                 Whatever
                 pretence
                 of
                 miracles
                 ,
                 or
                 visions
                 ,
                 or
                 appearances
                 there
                 be
                 ,
                 if
                 the
                 design
                 of
                 them
                 be
                 to
                 advance
                 a
                 way
                 of
                 worship
                 contrary
                 to
                 the
                 
                   Law
                   of
                   God
                
                 ,
                 we
                 have
                 the
                 same
                 reason
                 to
                 believe
                 that
                 
                   evil
                   Spirits
                
                 are
                 the
                 Causes
                 of
                 them
                 ,
                 as
                 the
                 
                   Primitive
                   Christians
                
                 had
                 ,
                 that
                 
                   evil
                   Spirits
                
                 were
                 worshipped
                 by
                 the
                 Heathens
                 under
                 the
                 notion
                 of
                 Good.
                 
              
               
                 5.
                 
                 The
                 Arrians
                 believed
                 Christ
                 to
                 be
                 a
                 Creature
                 ,
                 and
                 yet
                 were
                 charged
                 with
                 Idolatry
                 by
                 the
                 Fathers
                 .
                 If
                 it
                 be
                 said
                 ,
                 
                   that
                   they
                   did
                   give
                   a
                   higher
                   degree
                   of
                   worship
                   to
                   Christ
                   ,
                   than
                   any
                   do
                   to
                   Saints
                
                 ;
                 I
                 answer
                 ,
                 that
                 they
                 did
                 only
                 give
                 a
                 degree
                 of
                 worship
                 proportionable
                 to
                 the
                 degrees
                 of
                 excellency
                 supposed
                 to
                 be
                 in
                 him
                 ,
                 far
                 above
                 any
                 other
                 Creatures
                 whatsoever
                 .
                 But
                 still
                 that
                 
                   worship
                   
                   was
                   inferiour
                
                 to
                 that
                 which
                 they
                 gave
                 to
                 God
                 the
                 Father
                 ,
                 according
                 to
                 the
                 opinion
                 of
                 those
                 Persons
                 I
                 dispute
                 against
                 .
                 For
                 
                   if
                   it
                   be
                   impossible
                   for
                   a
                   man
                   that
                   believes
                   the
                   incomparable
                   distance
                   between
                   God
                   and
                   the
                   most
                   excellent
                   of
                   his
                   Creatures
                   ,
                   to
                   attribute
                   the
                   honour
                   due
                   to
                   God
                   alone
                   to
                   any
                   Creature
                
                 ;
                 then
                 ,
                 say
                 I
                 ,
                 it
                 is
                 impossible
                 for
                 those
                 who
                 believed
                 one
                 God
                 the
                 Father
                 ,
                 to
                 give
                 to
                 the
                 Son
                 whom
                 they
                 supposed
                 to
                 be
                 a
                 Creature
                 ,
                 the
                 honour
                 which
                 was
                 peculiar
                 to
                 God.
                 It
                 must
                 be
                 therefore
                 on
                 their
                 own
                 supposition
                 ,
                 an
                 inferiour
                 and
                 
                   subordinate
                   honour
                
                 ;
                 and
                 at
                 the
                 highest
                 such
                 as
                 the
                 Platonists
                 gave
                 to
                 their
                 
                   Coelestial
                   Deities
                
                 .
                 And
                 although
                 the
                 Arrians
                 did
                 
                   invocate
                   Christ
                   ,
                   and
                   put
                   their
                   trust
                   in
                   him
                
                 ;
                 yet
                 they
                 still
                 supposed
                 him
                 to
                 be
                 a
                 Creature
                 ,
                 and
                 therefore
                 believed
                 that
                 all
                 the
                 Power
                 and
                 Authority
                 he
                 had
                 ,
                 was
                 given
                 to
                 him
                 ;
                 so
                 that
                 the
                 worship
                 they
                 gave
                 to
                 Christ
                 must
                 be
                 inferiour
                 to
                 that
                 honour
                 they
                 gave
                 to
                 the
                 
                   Supreme
                   God
                
                 ,
                 whom
                 they
                 believed
                 to
                 be
                 
                   Supreme
                   ,
                   Absolute
                
                 ,
                 and
                 Independent
                 .
                 But
                 notwithstanding
                 all
                 this
                 ,
                 the
                 Fathers
                 by
                 multitudes
                 of
                 Testimonies
                 already
                 produced
                 do
                 condemn
                 the
                 Arrians
                 as
                 guilty
                 of
                 Idolatry
                 :
                 and
                 therefore
                 they
                 could
                 not
                 believe
                 ,
                 that
                 the
                 owning
                 of
                 Saints
                 to
                 be
                 
                   Gods
                   Creatures
                
                 did
                 alter
                 the
                 
                 State
                 of
                 the
                 Controversie
                 ,
                 and
                 make
                 such
                 Christians
                 uncapable
                 of
                 Idolatry
                 .
              
               
                 2.
                 
                 I
                 come
                 to
                 the
                 
                   second
                   Period
                
                 ,
                 
                 wherein
                 
                   Images
                   were
                   brought
                   into
                   the
                   Christian
                   Church
                   ,
                
                 but
                 no
                 worship
                 allowed
                 to
                 be
                 given
                 to
                 them
                 .
                 And
                 I
                 am
                 so
                 far
                 from
                 thinking
                 ,
                 
                   that
                   the
                   forbearance
                   of
                   the
                   Use
                   of
                   Images
                   ,
                   was
                   from
                   the
                   fear
                   of
                   complyance
                   with
                   the
                   Pagan
                   Idolatry
                   ,
                
                 that
                 I
                 much
                 rather
                 believe
                 the
                 introducing
                 of
                 Images
                 was
                 out
                 of
                 Complyance
                 with
                 the
                 
                   Gentile
                   worship
                
                 .
                 For
                 Eusebius
                 in
                 that
                 memorable
                 Testimony
                 concerning
                 the
                 Statue
                 at
                 Paneas
                 ,
                 or
                 
                   Caesarea
                   Philippi
                   ,
                   which
                
                 ,
                 he
                 saith
                 ,
                 
                 
                   was
                   said
                   to
                   be
                   the
                   Image
                   of
                   Christ
                   and
                   the
                   Syrophoenician
                   woman
                   ,
                
                 doth
                 attribute
                 the
                 
                   preserving
                   the
                   Images
                   of
                   Christ
                   and
                
                 Peter
                 and
                 Paul
                 
                   to
                   a
                   Heathen
                   custome
                
                 ,
                 which
                 ,
                 he
                 saith
                 ,
                 was
                 done
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   i.
                   e.
                
                 saith
                 
                   Valesius
                   ,
                   inconsideratè
                   &
                   imprudenter
                   ,
                   contra
                   veterem
                   disciplinam
                   ,
                   incautè
                   :
                
                 very
                 unadvisedly
                 ,
                 and
                 against
                 
                   the
                   ancient
                   Rules
                   of
                   the
                   Church
                   .
                
                 And
                 yet
                 (
                 to
                 my
                 great
                 amazement
                 )
                 this
                 place
                 of
                 Eusebius
                 is
                 on
                 all
                 occasions
                 produced
                 to
                 justifie
                 the
                 antiquity
                 and
                 worship
                 of
                 Images
                 :
                 if
                 it
                 had
                 been
                 only
                 brought
                 to
                 prove
                 ,
                 that
                 
                   Heathenish
                   Customes
                
                 did
                 by
                 degrees
                 creep
                 into
                 the
                 
                   Christian
                   Church
                
                 ,
                 
                 after
                 it
                 obtained
                 ease
                 and
                 prosperity
                 ,
                 it
                 were
                 a
                 sufficient
                 proof
                 of
                 it
                 .
                 Not
                 that
                 I
                 think
                 ,
                 this
                 Image
                 was
                 ever
                 intended
                 for
                 Christ
                 or
                 the
                 
                   Syrophoenician
                   Woman
                
                 ,
                 but
                 because
                 Eusebius
                 saith
                 ,
                 
                   the
                   people
                   had
                   gotten
                   such
                   a
                   Tradition
                   among
                   them
                
                 ;
                 and
                 were
                 then
                 willing
                 to
                 turn
                 their
                 Images
                 to
                 the
                 Stories
                 of
                 the
                 Gospel
                 .
                 Where
                 they
                 finding
                 a
                 
                   Syrophoenician
                   Woman
                
                 making
                 her
                 address
                 to
                 our
                 Saviour
                 ;
                 and
                 a
                 Tradition
                 being
                 among
                 them
                 that
                 she
                 was
                 of
                 this
                 place
                 ,
                 and
                 there
                 finding
                 two
                 Images
                 of
                 Brass
                 ,
                 the
                 one
                 in
                 a
                 Form
                 of
                 a
                 
                   supplicant
                   upon
                   her
                   Knees
                   with
                   her
                   hands
                   stretched
                   out
                   ;
                   and
                   the
                   other
                   over
                   against
                   her
                   with
                   a
                   hand
                   extended
                   to
                   receive
                   her
                   ,
                
                 the
                 common
                 people
                 seeing
                 these
                 figures
                 to
                 agree
                 so
                 luckily
                 with
                 the
                 Story
                 of
                 the
                 Gospel
                 ,
                 presently
                 concluded
                 these
                 must
                 be
                 the
                 very
                 Images
                 of
                 Christ
                 and
                 the
                 Woman
                 ;
                 and
                 that
                 the
                 Woman
                 ,
                 out
                 of
                 meer
                 gratitude
                 ,
                 upon
                 her
                 return
                 home
                 was
                 at
                 this
                 great
                 expence
                 of
                 two
                 
                   brass
                   statues
                
                 ;
                 although
                 the
                 Gospel
                 saith
                 ,
                 
                 
                   she
                   had
                   spent
                   all
                   that
                   she
                   had
                   on
                   Physitians
                
                 before
                 her
                 miraculous
                 cure
                 :
                 and
                 it
                 would
                 have
                 been
                 another
                 miracle
                 ,
                 for
                 such
                 an
                 Image
                 of
                 Christ
                 to
                 have
                 stood
                 untouched
                 in
                 a
                 Gentile
                 City
                 during
                 so
                 many
                 persecutions
                 of
                 Christians
                 ,
                 especially
                 when
                 Asterius
                 in
                 Photius
                 saith
                 ,
                 
                 
                   this
                   very
                   
                   Statue
                   was
                   demolished
                   by
                
                 Maximinus
                 .
                 I
                 confess
                 it
                 seems
                 most
                 probable
                 to
                 me
                 ,
                 to
                 have
                 been
                 the
                 Image
                 of
                 the
                 City
                 Paneas
                 
                   supplicating
                   to
                   the
                   Emperour
                
                 ;
                 for
                 I
                 find
                 the
                 very
                 same
                 representations
                 in
                 the
                 ancient
                 Coines
                 ;
                 particularly
                 those
                 of
                 
                   Achaia
                   ,
                   Bithynia
                   ,
                   Macedonia
                
                 ,
                 and
                 Hispania
                 ;
                 wherein
                 the
                 Provinces
                 are
                 represented
                 in
                 the
                 Form
                 of
                 a
                 
                   Woman
                   supplicating
                
                 ,
                 and
                 the
                 
                   Emperour
                   Hadrian
                
                 in
                 the
                 
                   same
                   habit
                
                 and
                 posture
                 ,
                 as
                 the
                 Image
                 at
                 Paneas
                 is
                 described
                 by
                 Eusebius
                 .
                 
                 And
                 that
                 which
                 adds
                 more
                 probability
                 to
                 this
                 conjecture
                 ,
                 is
                 ,
                 that
                 Bithynia
                 is
                 so
                 represented
                 ,
                 because
                 of
                 the
                 kindness
                 done
                 by
                 Hadrian
                 to
                 
                   Nicomedia
                   in
                   the
                   restoring
                   of
                   it
                   after
                   its
                   fall
                   by
                   an
                   earthquake
                   ,
                
                 and
                 Caesarea
                 is
                 said
                 by
                 
                   Eusebius
                   to
                   have
                   suffered
                   by
                   an
                   earthquake
                   at
                   the
                   same
                   time
                
                 ;
                 and
                 after
                 such
                 a
                 Favour
                 to
                 the
                 City
                 ,
                 it
                 was
                 no
                 wonder
                 to
                 have
                 two
                 such
                 
                   brass
                   statues
                
                 erected
                 for
                 the
                 
                   Emperours
                   honour
                
                 .
                 But
                 supposing
                 this
                 tradition
                 were
                 true
                 ,
                 it
                 signifies
                 no
                 more
                 ,
                 
                   than
                   that
                   this
                   Gentile
                   custome
                   was
                   observed
                   by
                   a
                   Syrophoenician
                   Woman
                   in
                   a
                   Gentile
                   City
                
                 ;
                 and
                 what
                 is
                 this
                 to
                 the
                 worship
                 of
                 Images
                 in
                 
                   Christian
                   Churches
                
                 ?
                 For
                 Eusebius
                 doth
                 plainly
                 speak
                 of
                 Gentiles
                 when
                 he
                 saith
                 ,
                 
                   it
                   is
                   not
                   to
                   be
                   wondered
                   that
                   those
                   Gentiles
                   who
                   received
                   benefits
                   by
                   our
                   Saviour
                   should
                   
                   do
                   these
                   things
                   ;
                   when
                   ,
                
                 saith
                 he
                 ,
                 
                   we
                   see
                   the
                   Images
                   of
                   his
                   Apostles
                
                 Paul
                 and
                 Peter
                 
                   and
                   Christ
                   himself
                   ,
                   preserved
                   in
                   Pictures
                   being
                   done
                   in
                   Colours
                   ,
                   it
                   being
                   their
                   custome
                   to
                   honour
                   their
                   Benefactors
                   after
                   this
                   manner
                   .
                
                 I
                 appeal
                 to
                 any
                 man
                 of
                 common
                 sense
                 ,
                 whether
                 Eusebius
                 doth
                 not
                 herein
                 speak
                 of
                 a
                 meer
                 
                   Gentile
                   custome
                
                 ;
                 but
                 Baronius
                 in
                 spight
                 of
                 the
                 Greek
                 will
                 have
                 it
                 thus
                 ,
                 
                   quod
                   majores
                   nostri
                   ad
                   Gentilis
                   consuetudinis
                   similitudinem
                   quàm
                   proximè
                   accedentes
                
                 ;
                 
                 at
                 which
                 place
                 ,
                 
                   Is.
                   Casaubon
                
                 sets
                 this
                 Marginal
                 Note
                 ,
                 
                   Graeca
                   lege
                   &
                   miraberis
                
                 ;
                 but
                 ,
                 suppose
                 this
                 were
                 the
                 sense
                 of
                 Eusebius
                 ,
                 what
                 is
                 to
                 be
                 gained
                 by
                 it
                 ,
                 save
                 only
                 ,
                 that
                 the
                 
                   bringing
                   of
                   Images
                   among
                   Christians
                   was
                   a
                   meer
                   imitation
                   of
                   Gentilism
                   ,
                
                 and
                 introducing
                 the
                 
                   Heathen
                   customes
                
                 into
                 the
                 
                   Christian
                   Church
                
                 ?
                 Yet
                 Baronius
                 hath
                 something
                 more
                 to
                 say
                 for
                 this
                 Image
                 ,
                 viz.
                 
                   that
                   being
                   placed
                   in
                   the
                
                 Diaconicon
                 
                   or
                   Vestry
                   of
                   the
                   Church
                   of
                
                 Paneas
                 ,
                 
                   it
                   was
                   there
                   worshipped
                   by
                   Christians
                   ,
                
                 for
                 which
                 he
                 quotes
                 Nicephorus
                 ;
                 
                 whom
                 at
                 other
                 times
                 he
                 rejects
                 as
                 a
                 
                   fabulous
                   Writer
                
                 .
                 And
                 it
                 is
                 observable
                 ,
                 that
                 Philostorgius
                 (
                 out
                 of
                 whom
                 Nicephorus
                 takes
                 the
                 other
                 circumstances
                 of
                 his
                 relation
                 )
                 is
                 so
                 far
                 from
                 saying
                 any
                 thing
                 of
                 the
                 worship
                 of
                 this
                 Image
                 ,
                 
                 that
                 he
                 
                   saith
                   expresly
                   the
                   
                   contrary
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   giving
                   no
                   manner
                   of
                   worship
                   to
                   it
                
                 ;
                 to
                 which
                 he
                 adds
                 the
                 reason
                 for
                 it
                 ;
                 
                   because
                   it
                   is
                   not
                   lawful
                   for
                   Christians
                   to
                   worship
                   either
                   Brass
                   or
                   any
                   other
                   matter
                
                 ;
                 no
                 not
                 although
                 this
                 Image
                 were
                 believed
                 to
                 represent
                 Christ
                 after
                 his
                 Incarnation
                 .
                 What
                 shall
                 be
                 said
                 to
                 such
                 an
                 Author
                 who
                 not
                 only
                 omits
                 so
                 considerable
                 a
                 passage
                 ,
                 but
                 puts
                 in
                 words
                 of
                 his
                 own
                 directly
                 contrary
                 to
                 his
                 meaning
                 ?
                 The
                 Author
                 of
                 the
                 
                   Caroline
                   Book
                
                 ,
                 saith
                 ,
                 that
                 
                   allowing
                   this
                   story
                   to
                   be
                   true
                
                 (
                 which
                 by
                 comparing
                 the
                 relation
                 of
                 Asterius
                 in
                 Photius
                 with
                 what
                 
                   Eusebius
                   ,
                   Sozomen
                
                 and
                 the
                 rest
                 say
                 ,
                 
                 there
                 seems
                 to
                 be
                 some
                 reason
                 to
                 suspect
                 )
                 
                   yet
                   it
                   signifies
                   nothing
                   to
                   the
                   worship
                   of
                   Images
                   ;
                   such
                   a
                   Statue
                   being
                   erected
                   by
                   a
                   weak
                   ignorant
                   Woman
                   ,
                   to
                   express
                   her
                   gratitude
                   after
                   the
                   best
                   fashion
                   among
                   the
                   Gentiles
                   ;
                   and
                   what
                   doth
                   this
                   signifie
                   to
                   the
                   Church
                   of
                   God
                   ?
                   and
                   supposing
                   the
                   miraculous
                   cures
                   to
                   be
                   wrought
                   by
                   the
                   Herb
                   that
                   grew
                   at
                   the
                   foot
                   of
                   the
                   Statue
                   ;
                   yet
                   that
                   doth
                   not
                   prove
                   any
                   worship
                   of
                   Images
                   ,
                   but
                   that
                   men
                   ought
                   to
                   leave
                   their
                   former
                   Idols
                   ,
                   and
                   embrace
                   the
                   true
                   Faith
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   according
                   to
                   the
                   Apostle
                   signs
                   are
                   not
                   for
                   Believers
                   ,
                   but
                   for
                   Unbelievers
                   .
                
                 But
                 if
                 we
                 allow
                 the
                 story
                 as
                 it
                 is
                 reported
                 by
                 
                 Sozomen
                 ,
                 
                 
                   That
                   the
                   Christians
                   gathered
                   up
                   the
                   broken
                   fragments
                   of
                   the
                   Statue
                   ,
                   and
                   laid
                   them
                   up
                   in
                   the
                   Church
                   ,
                
                 I
                 grant
                 it
                 proves
                 that
                 those
                 Christians
                 did
                 not
                 abhor
                 the
                 use
                 of
                 Images
                 ,
                 although
                 there
                 be
                 no
                 proof
                 of
                 
                   any
                   worship
                
                 they
                 gave
                 to
                 them
                 :
                 and
                 this
                 seems
                 to
                 be
                 as
                 much
                 as
                 Petavius
                 thinks
                 can
                 be
                 made
                 of
                 this
                 story
                 .
                 
              
               
                 But
                 Baronius
                 is
                 not
                 content
                 with
                 the
                 
                   Syrophoenician
                   Womans
                   example
                
                 in
                 this
                 matter
                 of
                 Images
                 ,
                 but
                 he
                 produces
                 the
                 
                   Apostles
                   Council
                
                 at
                 Antioch
                 ,
                 
                 and
                 a
                 
                   venerable
                   decree
                
                 made
                 by
                 them
                 there
                 ,
                 which
                 commands
                 
                   Christians
                   to
                   make
                   Images
                   of
                   Christ
                   instead
                   of
                   Heathen
                   Idols
                
                 ;
                 but
                 our
                 comfort
                 is
                 ,
                 that
                 Petavius
                 discards
                 this
                 as
                 a
                 meer
                 forgery
                 ,
                 
                 
                   as
                   most
                   of
                   the
                   things
                   of
                   the
                   latter
                   Greeks
                   ,
                
                 he
                 saith
                 ,
                 are
                 ;
                 and
                 yet
                 Baronius
                 saith
                 ,
                 this
                 Canon
                 is
                 made
                 use
                 of
                 by
                 the
                 
                   second
                   Nicene
                   Council
                
                 ;
                 which
                 shews
                 what
                 excellent
                 Authorities
                 that
                 Council
                 relyed
                 upon
                 .
                 
                   Nicolas
                   de
                   Clemangis
                
                 is
                 so
                 far
                 from
                 thinking
                 there
                 was
                 any
                 
                   Apostolical
                   decree
                
                 in
                 this
                 matter
                 ,
                 
                 that
                 he
                 saith
                 ,
                 
                   the
                   Universal
                   Church
                   did
                   decree
                   for
                   the
                   sake
                   of
                   the
                   Gentile
                   Converts
                   ,
                   that
                   there
                   should
                   be
                   no
                   Images
                   at
                   all
                   in
                   Churches
                   ;
                   which
                   decree
                   ,
                
                 he
                 saith
                 ,
                 
                   was
                   afterwards
                   repealed
                
                 .
                 I
                 would
                 he
                 had
                 told
                 us
                 by
                 what
                 Authority
                 ;
                 and
                 why
                 other
                 Commandments
                 
                 and
                 Decrees
                 might
                 not
                 be
                 repealed
                 as
                 well
                 as
                 that
                 ?
              
               
                 The
                 first
                 authentick
                 Testimony
                 of
                 any
                 thing
                 like
                 Images
                 among
                 Christians
                 ,
                 is
                 that
                 of
                 the
                 
                   painted
                   Chalices
                
                 in
                 Tertullian
                 ;
                 
                 
                   wherein
                   Christ
                   was
                   represented
                   under
                   the
                   Embleme
                   of
                   a
                   Shepherd
                   with
                   a
                   sheep
                   on
                   his
                   back
                
                 ;
                 (
                 as
                 it
                 was
                 very
                 usual
                 among
                 the
                 Romans
                 to
                 have
                 
                   Emblematical
                   Figures
                
                 on
                 their
                 Cups
                 )
                 but
                 was
                 ever
                 any
                 man
                 so
                 weak
                 among
                 them
                 ,
                 not
                 to
                 distinguish
                 between
                 the
                 ornaments
                 of
                 their
                 Cups
                 and
                 Glasses
                 ,
                 and
                 their
                 
                   Sacred
                   Images
                
                 ?
                 How
                 ridiculous
                 would
                 that
                 man
                 have
                 been
                 ,
                 that
                 should
                 have
                 proved
                 at
                 that
                 time
                 that
                 Christians
                 worshipped
                 Images
                 ,
                 because
                 they
                 made
                 use
                 of
                 
                   painted
                   Glasses
                
                 ?
                 If
                 this
                 signifies
                 any
                 thing
                 ,
                 why
                 do
                 they
                 quarrel
                 with
                 us
                 ,
                 that
                 have
                 painted
                 
                   glass
                   Windows
                
                 in
                 our
                 Churches
                 ?
                 All
                 that
                 can
                 be
                 inferred
                 from
                 hence
                 is
                 ,
                 that
                 the
                 Church
                 at
                 that
                 time
                 did
                 not
                 think
                 
                   Emblematical
                   figures
                
                 unlawful
                 Ornaments
                 of
                 Cups
                 or
                 Chalices
                 ;
                 and
                 do
                 we
                 think
                 otherwise
                 ?
                 This
                 I
                 confess
                 doth
                 sufficiently
                 prove
                 that
                 the
                 
                   Roman
                   Church
                
                 did
                 think
                 
                   Ornamental
                   Images
                   lawful
                
                 ;
                 but
                 it
                 doth
                 no
                 more
                 prove
                 the
                 worship
                 of
                 Images
                 ,
                 than
                 the
                 very
                 same
                 Emblem
                 often
                 used
                 before
                 
                   Protestant
                   
                   Books
                
                 ,
                 doth
                 prove
                 that
                 those
                 Books
                 are
                 worshipped
                 by
                 us
                 .
              
               
                 I
                 cannot
                 find
                 any
                 thing
                 more
                 that
                 looks
                 like
                 any
                 evidence
                 for
                 Images
                 for
                 the
                 first
                 three
                 hundred
                 years
                 ;
                 afterwards
                 ,
                 there
                 began
                 to
                 be
                 some
                 appearances
                 of
                 some
                 ,
                 in
                 some
                 places
                 ;
                 but
                 they
                 met
                 with
                 different
                 entertainment
                 ,
                 according
                 to
                 the
                 several
                 apprehensions
                 of
                 men
                 .
                 For
                 although
                 the
                 whole
                 
                   Christian
                   Church
                
                 agreed
                 in
                 
                   refusing
                   to
                   worship
                   Images
                
                 ;
                 yet
                 they
                 were
                 of
                 several
                 opinions
                 as
                 to
                 the
                 Use
                 of
                 them
                 .
                 Some
                 followed
                 the
                 strict
                 opinion
                 of
                 
                   Tertullian
                   ,
                   Clemens
                   Alexandrinus
                
                 ,
                 and
                 Origen
                 ,
                 who
                 thought
                 the
                 
                   very
                   making
                   of
                   Images
                   unlawful
                
                 ;
                 others
                 thought
                 it
                 not
                 unlawful
                 to
                 make
                 them
                 ,
                 but
                 to
                 
                   use
                   them
                   in
                   Churches
                
                 ,
                 as
                 the
                 
                   Eliberitan
                   Bishops
                
                 ,
                 and
                 Epiphanius
                 ;
                 others
                 thought
                 it
                 not
                 unlawful
                 to
                 have
                 Images
                 there
                 ,
                 provided
                 
                   no
                   worship
                   were
                   given
                   to
                   them
                   .
                
                 It
                 is
                 ridiculous
                 to
                 bring
                 S.
                 
                 Hierom's
                 Saucomariae
                 ,
                 for
                 any
                 other
                 purpose
                 ,
                 
                 than
                 to
                 prove
                 
                   that
                   the
                   Apostles
                   Images
                   were
                   then
                   seen
                   upon
                   their
                   common
                   drinking
                   cups
                   ,
                
                 of
                 which
                 he
                 speaks
                 ;
                 as
                 any
                 one
                 may
                 easily
                 see
                 that
                 reads
                 the
                 passage
                 ,
                 and
                 the
                 sport
                 he
                 makes
                 with
                 Canthelius
                 about
                 it
                 :
                 which
                 will
                 prove
                 as
                 much
                 towards
                 the
                 worship
                 of
                 Images
                 ,
                 as
                 having
                 the
                 
                   Apostles
                   pictures
                
                 on
                 a
                 pack
                 of
                 Cards
                 would
                 do
                 .
              
               
               
                 Whatever
                 the
                 custome
                 was
                 in
                 Tertullians
                 time
                 (
                 if
                 at
                 least
                 he
                 speaks
                 of
                 the
                 
                   Sacred
                   Chalices
                
                 )
                 we
                 are
                 sure
                 in
                 S.
                 Augustines
                 time
                 there
                 were
                 no
                 Images
                 of
                 mankind
                 on
                 the
                 
                   Sacred
                   Vessels
                
                 .
                 
                 
                   For
                   although
                   these
                
                 ,
                 saith
                 he
                 ,
                 
                   are
                   consecrated
                   to
                   a
                   sacred
                   use
                   ,
                   and
                   are
                   the
                   work
                   of
                   mens
                   hands
                   ;
                   yet
                   they
                   have
                   not
                   a
                   mouth
                   and
                   speak
                   not
                   ,
                   nor
                   eyes
                   and
                   see
                   not
                   ,
                   as
                   the
                   Heathen
                   Images
                   had
                
                 ;
                 and
                 afterwards
                 saith
                 ,
                 
                   that
                   the
                   humane
                   figure
                   doth
                   more
                   to
                   deceive
                   mankind
                   ,
                   as
                   to
                   their
                   worship
                   ,
                   than
                   the
                   want
                   of
                   sense
                   doth
                   to
                   correct
                   their
                   errour
                   ;
                   and
                   the
                   great
                   cause
                   of
                   the
                   madness
                   of
                   Idolatry
                   is
                   ,
                   that
                   the
                   likeness
                   to
                   a
                   living
                   Being
                   prevails
                   more
                   on
                   the
                   affections
                   of
                   miserable
                   men
                   to
                   worship
                   them
                   ,
                   than
                   their
                   knowledge
                   that
                   they
                   are
                   not
                   living
                   doth
                   to
                   the
                   contempt
                   of
                   them
                   .
                
                 Is
                 it
                 possible
                 such
                 a
                 man
                 as
                 S.
                 Austin
                 was
                 ,
                 could
                 use
                 such
                 expressions
                 as
                 these
                 ,
                 if
                 in
                 his
                 time
                 there
                 had
                 been
                 any
                 Images
                 then
                 used
                 or
                 worshipped
                 in
                 Christian
                 Churches
                 ?
                 What
                 need
                 he
                 have
                 so
                 much
                 as
                 mentioned
                 the
                 
                   Sacred
                   Utensils
                
                 ,
                 if
                 there
                 had
                 been
                 
                   Sacred
                   Images
                
                 ?
                 and
                 how
                 could
                 he
                 have
                 urged
                 those
                 things
                 against
                 
                   Heathen
                   Images
                
                 ,
                 which
                 would
                 altogether
                 have
                 held
                 as
                 well
                 against
                 Christian
                 ?
                 For
                 it
                 was
                 not
                 the
                 opinion
                 of
                 the
                 Heathens
                 he
                 disputed
                 against
                 ,
                 so
                 much
                 as
                 
                 the
                 
                   proneness
                   of
                   men
                   to
                   be
                   seduced
                   to
                   worship
                   such
                   representations
                   ,
                   which
                   they
                   find
                   to
                   be
                   like
                   themselves
                   .
                
                 To
                 this
                 Bellarmin
                 answers
                 ,
                 
                 
                   that
                   S.
                
                 Augustin
                 
                   doth
                   not
                   say
                   there
                   were
                   no
                   Images
                   in
                   Churches
                   ,
                   but
                   only
                   that
                   the
                   humane
                   shape
                   of
                   Images
                   did
                   tend
                   much
                   to
                   increase
                   their
                   errour
                   who
                   worshipped
                   them
                   for
                   Gods.
                
                 But
                 would
                 any
                 man
                 of
                 common
                 sense
                 have
                 used
                 those
                 arguments
                 against
                 Images
                 ,
                 which
                 do
                 not
                 suppose
                 them
                 already
                 
                   worshipped
                   for
                   Gods
                
                 ;
                 but
                 imply
                 the
                 
                   danger
                   of
                   being
                   seduced
                   to
                   that
                   worship
                   where
                   ever
                   they
                   are
                   ,
                
                 in
                 case
                 there
                 were
                 such
                 Images
                 in
                 Christian
                 Churches
                 ?
                 The
                 Worship
                 S.
                 Augustin
                 speaks
                 against
                 ,
                 is
                 
                   adoring
                   ,
                   or
                   praying
                   looking
                   on
                   an
                   Image
                   ,
                   (
                   Quis
                   autem
                   ador
                   at
                   vel
                   orat
                   intuens
                   simulachrum
                   )
                   which
                   whosoever
                   doth
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   so
                   affected
                   as
                   to
                   think
                   he
                   is
                   heard
                   by
                   that
                   he
                   prays
                   before
                   ,
                   and
                   may
                   receive
                   help
                   by
                   it
                
                 ;
                 and
                 yet
                 these
                 persons
                 S.
                 Augustin
                 disputes
                 against
                 ,
                 declare
                 
                   that
                   they
                   did
                   not
                   worship
                   their
                   Images
                   for
                   Gods
                   ,
                   but
                   only
                   as
                   the
                   signs
                   or
                   representations
                   of
                   that
                   Being
                   which
                   they
                   worshipped
                   .
                
                 Which
                 S.
                 Augustin
                 shews
                 to
                 be
                 a
                 most
                 unlikely
                 thing
                 ,
                 
                   because
                   the
                   manner
                   of
                   address
                   ,
                   and
                   the
                   figure
                   of
                   their
                   Images
                   did
                   shew
                   that
                   they
                   did
                   apprehend
                   something
                   more
                   than
                   meer
                   signs
                   in
                   them
                   whatever
                   they
                   pretended
                   .
                
                 I
                 
                 do
                 not
                 deny
                 that
                 there
                 were
                 pictures
                 abroad
                 in
                 S.
                 Augustins
                 time
                 ,
                 
                 of
                 Christ
                 and
                 Peter
                 and
                 Paul
                 ,
                 for
                 himself
                 doth
                 mention
                 them
                 ;
                 but
                 he
                 declares
                 so
                 
                   little
                   reverence
                
                 for
                 them
                 ,
                 that
                 he
                 saith
                 
                   they
                   deserved
                   to
                   be
                   deceived
                   who
                   looked
                   on
                   them
                   as
                   Books
                   to
                   be
                   instructed
                   by
                   ;
                   and
                   it
                   was
                   no
                   wonder
                   to
                   see
                   feigners
                   of
                   false
                   doctrines
                   to
                   be
                   led
                   aside
                   by
                   painters
                   .
                
                 By
                 which
                 it
                 is
                 plain
                 ,
                 S.
                 Augustin
                 did
                 not
                 think
                 Pictures
                 and
                 Images
                 to
                 be
                 such
                 
                   good
                   helps
                
                 for
                 the
                 Ignorant
                 ,
                 as
                 was
                 afterwards
                 pretended
                 .
                 And
                 for
                 those
                 ,
                 
                   who
                   worshipped
                   Pictures
                
                 ,
                 S.
                 Augustin
                 doth
                 not
                 deny
                 that
                 there
                 were
                 such
                 in
                 his
                 time
                 ,
                 but
                 ,
                 he
                 reckons
                 them
                 among
                 the
                 
                   ignorant
                   and
                   superstitious
                
                 ,
                 
                 
                   who
                   by
                   their
                   practises
                   did
                   dishonour
                   their
                   profession
                   of
                   Christianity
                   .
                
                 So
                 that
                 although
                 we
                 grant
                 in
                 the
                 time
                 of
                 S.
                 Augustin
                 there
                 were
                 several
                 pictures
                 of
                 
                   Holy
                   men
                
                 mentioned
                 in
                 Scripture
                 in
                 
                   several
                   places
                
                 ,
                 yet
                 there
                 is
                 no
                 clear
                 evidence
                 that
                 they
                 were
                 then
                 brought
                 into
                 the
                 
                   African
                   Churches
                
                 any
                 more
                 than
                 into
                 those
                 of
                 Cyprus
                 or
                 Palestine
                 ;
                 but
                 they
                 were
                 in
                 the
                 latter
                 end
                 of
                 the
                 fourth
                 Century
                 in
                 some
                 of
                 the
                 more
                 
                   Eastern
                   Churches
                
                 ,
                 as
                 appears
                 by
                 the
                 Testimonies
                 of
                 
                   Gregory
                   Nyssen
                
                 ,
                 and
                 Asterius
                 produced
                 by
                 Petavius
                 and
                 others
                 .
                 
                 And
                 it
                 is
                 a
                 very
                 probable
                 conjecture
                 of
                 Daillè
                 ,
                 that
                 in
                 those
                 parts
                 of
                 Pontus
                 and
                 
                 Cappadocia
                 ,
                 they
                 were
                 first
                 introduced
                 ,
                 out
                 of
                 a
                 complyance
                 with
                 Gentilism
                 ;
                 and
                 in
                 imitation
                 of
                 the
                 practice
                 of
                 
                   Gregory
                   Thaumaturgus
                
                 ,
                 whom
                 Nyssen
                 commends
                 
                   for
                   changing
                   the
                   Heathen
                   Festivals
                   into
                   Christian
                   ,
                   
                   the
                   better
                   to
                   draw
                   the
                   Heathens
                   to
                   Christianity
                
                 ;
                 which
                 seemed
                 a
                 very
                 plausible
                 pretence
                 ,
                 but
                 was
                 attended
                 with
                 very
                 bad
                 success
                 ,
                 when
                 Christianity
                 came
                 to
                 be
                 by
                 this
                 means
                 ,
                 but
                 
                   Reformed
                   Paganism
                
                 ,
                 as
                 to
                 the
                 matter
                 of
                 
                   divine
                   worship
                
                 .
                 This
                 same
                 principle
                 in
                 all
                 probability
                 brought
                 the
                 Pictures
                 of
                 Martyrs
                 and
                 others
                 into
                 the
                 Churches
                 of
                 Italy
                 ,
                 of
                 which
                 Prudentius
                 and
                 Paulinus
                 speak
                 ;
                 
                 and
                 this
                 latter
                 confesseth
                 ,
                 it
                 was
                 a
                 
                   rare
                   custome
                
                 in
                 his
                 time
                 to
                 have
                 Pictures
                 in
                 Churches
                 ,
                 
                   
                     —
                     pingere
                     sanctas
                  
                   
                     Raro
                     more
                     domos
                     .
                  
                
                 and
                 thought
                 it
                 necessary
                 to
                 make
                 an
                 Apology
                 for
                 it
                 ,
                 
                 which
                 he
                 doth
                 by
                 saying
                 ,
                 
                   he
                   looked
                   on
                   this
                   as
                   a
                   good
                   means
                   to
                   draw
                   the
                   rude
                   and
                   barbarous
                   people
                   from
                   their
                   Heathen
                   Customes
                   ,
                   changing
                   the
                   pleasure
                   of
                   pictures
                   for
                   that
                   of
                   drinking
                   at
                   the
                   Sepulchres
                   of
                   Martyrs
                
                 ;
                 but
                 there
                 is
                 not
                 the
                 least
                 intimation
                 of
                 any
                 worship
                 then
                 given
                 to
                 them
                 .
              
               
               
                 3.
                 
                 After
                 that
                 the
                 Use
                 of
                 Images
                 had
                 prevailed
                 both
                 in
                 the
                 Eastern
                 and
                 Western
                 parts
                 ,
                 
                 men
                 came
                 by
                 degrees
                 to
                 the
                 worship
                 of
                 them
                 :
                 which
                 is
                 the
                 third
                 Period
                 observable
                 in
                 this
                 Controversie
                 .
                 As
                 to
                 which
                 there
                 are
                 these
                 things
                 remarkable
                 ,
              
               
                 1.
                 
                 That
                 it
                 began
                 first
                 among
                 the
                 ignorant
                 and
                 
                   superstitious
                   people
                
                 ;
                 of
                 whom
                 S.
                 Augustin
                 speaks
                 in
                 his
                 time
                 ,
                 that
                 they
                 were
                 the
                 worshippers
                 of
                 pictures
                 ;
                 and
                 afterwards
                 in
                 the
                 Epistle
                 of
                 
                   Gregorius
                   M.
                
                 to
                 
                   Serenus
                   Bishop
                
                 of
                 Marseilles
                 it
                 is
                 observable
                 ,
                 
                 that
                 the
                 people
                 began
                 to
                 worship
                 the
                 Images
                 in
                 Churches
                 in
                 perfect
                 opposition
                 to
                 Serenus
                 their
                 Bishop
                 ;
                 who
                 was
                 so
                 much
                 displeased
                 at
                 it
                 ,
                 that
                 he
                 demolished
                 them
                 ,
                 and
                 
                   brake
                   them
                   in
                   pieces
                
                 :
                 which
                 act
                 of
                 his
                 so
                 exasperated
                 them
                 ,
                 that
                 
                   they
                   separated
                   from
                   his
                   Communion
                
                 .
                 The
                 news
                 of
                 this
                 coming
                 to
                 Rome
                 (
                 probably
                 from
                 some
                 of
                 these
                 Schismaticks
                 ,
                 who
                 alwayes
                 loved
                 to
                 take
                 Sanctuary
                 in
                 Rome
                 ,
                 and
                 appeal
                 thither
                 against
                 their
                 Bishops
                 ,
                 )
                 the
                 Pope
                 writes
                 to
                 the
                 Bishop
                 about
                 it
                 by
                 one
                 Cyriacus
                 ,
                 he
                 slights
                 the
                 Popes
                 Letters
                 ,
                 
                   as
                   if
                   he
                   could
                   not
                   believe
                   they
                   were
                   written
                   by
                   him
                   ;
                   Gregory
                
                 being
                 nettled
                 at
                 this
                 ,
                 writes
                 again
                 to
                 him
                 ;
                 and
                 reproves
                 him
                 for
                 breaking
                 down
                 the
                 Images
                 ,
                 but
                 commends
                 him
                 for
                 
                 not
                 allowing
                 the
                 worship
                 of
                 them
                 .
                 So
                 that
                 we
                 find
                 the
                 first
                 beginning
                 of
                 the
                 worship
                 of
                 Images
                 in
                 these
                 Western
                 parts
                 to
                 have
                 been
                 by
                 the
                 folly
                 and
                 superstition
                 of
                 the
                 People
                 expresly
                 against
                 the
                 Will
                 of
                 their
                 own
                 Bishop
                 and
                 the
                 Bishop
                 of
                 
                   Rome
                   .
                   Bellarmin
                
                 saith
                 ,
                 
                 that
                 Gregory
                 
                   only
                   reproved
                   the
                   Superstitious
                   worship
                   of
                   Images
                   ,
                
                 i.
                 e.
                 
                   that
                   by
                   which
                   they
                   are
                   worshipped
                   as
                   Gods.
                
                 Which
                 is
                 a
                 desperate
                 shift
                 in
                 a
                 bad
                 Cause
                 :
                 For
                 if
                 Gregory
                 had
                 intended
                 any
                 kind
                 of
                 worship
                 to
                 be
                 given
                 to
                 Images
                 ,
                 could
                 he
                 not
                 have
                 expressed
                 it
                 himself
                 ?
                 He
                 speaks
                 plain
                 enough
                 about
                 this
                 matter
                 in
                 all
                 other
                 things
                 ,
                 why
                 did
                 he
                 not
                 in
                 distinguishing
                 what
                 worship
                 was
                 to
                 be
                 given
                 to
                 Images
                 ,
                 and
                 what
                 not
                 ?
                 
                   We
                   praised
                   you
                
                 ;
                 saith
                 he
                 ,
                 
                   that
                   you
                   forbad
                   the
                   worship
                   of
                   Images
                
                 (
                 so
                 adorari
                 must
                 be
                 rendred
                 ,
                 and
                 not
                 according
                 to
                 the
                 modern
                 sense
                 of
                 
                   Romish
                   Authors
                
                 who
                 would
                 against
                 all
                 sense
                 and
                 reason
                 appropriate
                 that
                 word
                 to
                 
                   Soveraign
                   Worship
                   )
                   but
                   we
                   reprehended
                   you
                   for
                   breaking
                   them
                   .
                   It
                   is
                   one
                   thing
                   to
                   worship
                   an
                   Image
                   ,
                   and
                   another
                   thing
                   to
                   learn
                   by
                   it
                   what
                   is
                   to
                   be
                   worshipped
                   .
                   That
                   ought
                   not
                   to
                   be
                   broken
                   down
                   which
                   was
                   set
                   up
                   in
                   Churches
                   not
                   to
                   be
                   worshipped
                   ,
                   but
                
                 Only
                 
                   to
                   instruct
                   the
                   minds
                   of
                   the
                   Ignorant
                   .
                
                 Would
                 any
                 man
                 of
                 common
                 sense
                 have
                 said
                 this
                 ,
                 
                 that
                 did
                 allow
                 any
                 worship
                 of
                 Images
                 ?
                 Would
                 Bellarmin
                 ,
                 or
                 T.G.
                 or
                 any
                 that
                 embrace
                 the
                 
                   second
                   Nicene
                
                 and
                 
                   Tridentine
                   Council
                
                 have
                 said
                 
                   that
                   Images
                   are
                   set
                   up
                   in
                   Churches
                
                 ad
                 instruendas
                 solummodo
                 mentes
                 nescientium
                 ;
                 
                   only
                   to
                   instruct
                   the
                   ignorant
                
                 ?
                 Nay
                 Gregory
                 goes
                 yet
                 farther
                 ,
                 and
                 tells
                 
                   Serenus
                   ,
                   he
                   ought
                   to
                   call
                   his
                   People
                   together
                   ,
                   and
                   shew
                   them
                   from
                   Scripture
                   that
                   it
                   is
                   not
                   lawful
                   to
                   worship
                   the
                   Work
                   of
                   mens
                   hands
                   ,
                   because
                   it
                   is
                   written
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   .
                
                 Which
                 very
                 place
                 
                   Anastasius
                   Bishop
                
                 of
                 Theopolis
                 ,
                 in
                 his
                 Epistle
                 produced
                 in
                 the
                 
                   second
                   Nicene
                   Council
                
                 ,
                 
                 thus
                 expounds
                 ;
                 Mark
                 ,
                 saith
                 he
                 ,
                 
                   only
                   is
                   joyned
                   to
                   serve
                
                 ,
                 and
                 
                   not
                   to
                   worship
                   ,
                   adorare
                   quidem
                   licet
                   ,
                   servire
                   nequaquam
                   ,
                
                 saith
                 the
                 
                   Latin
                   Translation
                
                 there
                 ;
                 
                   worship
                   of
                   other
                   things
                   is
                   lawful
                   but
                   not
                   the
                   service
                   ,
                
                 which
                 is
                 directly
                 contrary
                 to
                 what
                 Gregory
                 saith
                 ,
                 who
                 makes
                 
                   the
                   worship
                   of
                   any
                   other
                   thing
                   unlawful
                   from
                   these
                   words
                
                 ;
                 and
                 to
                 conclude
                 all
                 ,
                 Gregory
                 saith
                 ,
                 
                   forbid
                   not
                   those
                   who
                   would
                   make
                   Images
                
                 ;
                 adorare
                 verò
                 Imagines
                 modis
                 omnibus
                 devita
                 ,
                 
                   but
                   by
                   all
                   means
                   avoid
                   the
                   worship
                   of
                   them
                   .
                
                 What!
                 no
                 kind
                 of
                 worship
                 to
                 be
                 allowed
                 them
                 ?
                 no
                 distinction
                 of
                 an
                 
                   inferiour
                   ,
                   honorary
                   ,
                   relative
                   
                   worship
                   ?
                
                 no
                 ,
                 not
                 the
                 least
                 tittle
                 tending
                 that
                 way
                 .
                 But
                 our
                 Adversaries
                 run
                 from
                 this
                 Epistle
                 to
                 another
                 to
                 Secundinus
                 to
                 help
                 them
                 out
                 ,
                 where
                 they
                 say
                 Gregory
                 approves
                 the
                 worship
                 of
                 Images
                 ;
                 to
                 which
                 no
                 other
                 answer
                 is
                 needful
                 ,
                 than
                 that
                 all
                 that
                 passage
                 is
                 wanting
                 in
                 the
                 
                   Ancient
                   M
                   S.
                
                 as
                 Dr.
                 Iames
                 hath
                 attested
                 upon
                 a
                 diligent
                 examination
                 of
                 them
                 :
                 
                 and
                 however
                 ,
                 ought
                 to
                 be
                 interpreted
                 according
                 to
                 his
                 deliberate
                 sentence
                 in
                 the
                 Epistle
                 to
                 Serenus
                 ,
                 where
                 he
                 not
                 only
                 delivers
                 his
                 judgement
                 ,
                 but
                 backs
                 it
                 with
                 the
                 
                   strongest
                   Reason
                
                 .
              
               
                 2.
                 
                 That
                 the
                 worship
                 of
                 Images
                 no
                 sooner
                 prevailed
                 ,
                 but
                 it
                 was
                 objected
                 against
                 the
                 Christians
                 by
                 the
                 Iews
                 and
                 Gentiles
                 .
                 Thus
                 it
                 appears
                 in
                 the
                 Apology
                 of
                 
                   Leontius
                   Bishop
                
                 of
                 Neapolis
                 in
                 Cyprus
                 ,
                 written
                 against
                 the
                 Iews
                 ,
                 and
                 read
                 in
                 the
                 
                   second
                   Nicene
                   Council
                
                 (
                 and
                 if
                 the
                 Testimony
                 of
                 
                   Constantinus
                   Bishop
                
                 of
                 Constantia
                 in
                 Cyprus
                 there
                 extant
                 ,
                 
                 may
                 be
                 taken
                 ,
                 he
                 flourished
                 in
                 the
                 time
                 of
                 Mauricius
                 )
                 in
                 which
                 the
                 Iew
                 is
                 introduced
                 ,
                 
                   upbraiding
                   the
                   Christians
                   with
                   breaking
                   the
                   Commandment
                   of
                   God
                   in
                   the
                   worship
                   of
                   Images
                   ,
                
                 and
                 Leontius
                 is
                 put
                 to
                 miserable
                 shifts
                 to
                 desend
                 it
                 .
                 And
                 in
                 the
                 dispute
                 between
                 the
                 Iew
                 and
                 the
                 Christian
                 in
                 the
                 fifth
                 Action
                 of
                 that
                 Council
                 ;
                 the
                 
                 Iew
                 saith
                 ,
                 
                   I
                   am
                   scandalized
                   at
                   You
                   Christians
                   ,
                   because
                   you
                   worship
                   Images
                   ,
                
                 
                 
                   expresly
                   against
                   the
                   Command
                   of
                   God.
                
                 And
                 in
                 the
                 discourse
                 of
                 
                   Iohn
                   Bishop
                
                 of
                 Thessalonica
                 ,
                 the
                 Gentile
                 saith
                 ,
                 
                 
                   Do
                   not
                   You
                   Christians
                   not
                   only
                   paint
                   the
                   Images
                   of
                   Your
                   Saints
                   ,
                   and
                   worship
                   them
                   ,
                   but
                   even
                   the
                   Image
                   of
                   your
                   God
                   too
                   ?
                   so
                   likewise
                   think
                   ,
                   that
                   we
                   do
                   not
                   worship
                   the
                   Images
                   themselves
                   ,
                   but
                   those
                   incorporeal
                   powers
                   which
                   are
                   worshipped
                   through
                   them
                   .
                
                 And
                 this
                 learned
                 Bishop
                 to
                 make
                 out
                 the
                 disparity
                 between
                 the
                 Heathens
                 and
                 them
                 flyes
                 to
                 this
                 lamentable
                 refuge
                 ,
                 
                   that
                   they
                   did
                   not
                   believe
                   the
                   Angels
                   to
                   be
                   incorporeal
                   as
                   the
                   Gentiles
                   did
                   ,
                   and
                   therefore
                   might
                   better
                   make
                   Images
                   of
                   them
                   .
                
                 Which
                 is
                 not
                 the
                 thing
                 I
                 now
                 observe
                 ;
                 but
                 only
                 ,
                 that
                 as
                 soon
                 as
                 the
                 worship
                 of
                 Images
                 began
                 ,
                 the
                 Christians
                 were
                 sufficiently
                 upbraided
                 with
                 it
                 ,
                 by
                 their
                 enemies
                 ;
                 and
                 therefore
                 it
                 is
                 most
                 unreasonable
                 to
                 suppose
                 ,
                 that
                 if
                 the
                 same
                 worship
                 had
                 prevailed
                 before
                 ,
                 the
                 Iews
                 and
                 Gentiles
                 would
                 not
                 have
                 objected
                 the
                 same
                 thing
                 ;
                 when
                 there
                 were
                 men
                 that
                 wanted
                 neither
                 advantages
                 ,
                 nor
                 
                   ill
                   will
                
                 to
                 do
                 it
                 .
              
               
                 3.
                 
                 That
                 when
                 the
                 Controversie
                 about
                 the
                 Worship
                 of
                 Images
                 grew
                 hot
                 ,
                 the
                 defenders
                 of
                 them
                 made
                 use
                 of
                 Treason
                 and
                 
                 Rebellion
                 to
                 maintain
                 their
                 Cause
                 .
                 It
                 would
                 make
                 one
                 wonder
                 to
                 see
                 how
                 a
                 late
                 pretended
                 Author
                 of
                 the
                 History
                 of
                 the
                 Iconoclasts
                 in
                 English
                 hath
                 endeavoured
                 to
                 accommodate
                 that
                 History
                 to
                 our
                 Reformation
                 in
                 England
                 ,
                 
                 making
                 Henry
                 8.
                 to
                 be
                 
                   Leo
                   Isauricus
                
                 and
                 Queen
                 Mary
                 to
                 be
                 Irene
                 ,
                 (
                 which
                 is
                 not
                 much
                 for
                 her
                 honour
                 .
                 )
                 But
                 suppose
                 Henry
                 8.
                 to
                 be
                 Leo
                 ,
                 on
                 whose
                 side
                 lay
                 the
                 
                   charge
                   of
                   Rebellion
                
                 ,
                 which
                 it
                 is
                 most
                 certain
                 the
                 Pope
                 and
                 his
                 adherents
                 were
                 guilty
                 of
                 towards
                 Leo
                 ?
                 For
                 Gregory
                 2.
                 confesses
                 in
                 his
                 Epistle
                 to
                 Leo
                 ,
                 
                 
                   that
                   the
                   people
                   rebelled
                   against
                   him
                   ,
                   out
                   of
                   zeal
                   to
                   their
                   Images
                
                 ;
                 and
                 Onuphrius
                 saith
                 ,
                 
                 
                   that
                   by
                   reason
                   of
                
                 Leo's
                 
                   opposition
                   to
                   Images
                   ,
                   the
                   Pope
                   deprived
                   him
                   of
                   the
                   remainder
                   of
                   the
                   Empire
                   in
                
                 Italy
                 .
                 And
                 this
                 worthy
                 Historian
                 himself
                 saith
                 ,
                 
                   that
                   the
                   Romans
                   and
                   others
                   then
                   subject
                   to
                
                 Leo
                 
                   did
                   not
                   only
                   throw
                   down
                   his
                   Statues
                   from
                   the
                   high
                   places
                   and
                   pillars
                   whereon
                   they
                   stood
                   ,
                   but
                   would
                   no
                   longer
                   pay
                   him
                   any
                   Tribute
                   or
                   obey
                   his
                   Orders
                
                 ;
                 
                 and
                 he
                 confesses
                 afterwards
                 ,
                 
                   that
                   upon
                   the
                   Popes
                   instigation
                   they
                   began
                   a
                   Defensive
                   Conspiracy
                   for
                   Religion
                
                 ;
                 (
                 Just
                 such
                 another
                 as
                 the
                 
                   Irish
                   Rebellion
                
                 ;
                 
                 which
                 that
                 Author
                 hath
                 heard
                 of
                 )
                 
                   only
                   this
                   was
                   far
                   more
                   bloody
                   and
                   cruel
                   than
                   the
                   other
                   .
                
                 But
                 P.T.
                 is
                 concerned
                 for
                 
                 the
                 
                   Popes
                   honour
                
                 ,
                 saying
                 ,
                 
                   that
                   what
                   the
                   Pope
                   intended
                   only
                   for
                   a
                   defensive
                   Confederacy
                   for
                   Religion
                   ,
                
                 (
                 sore
                 against
                 the
                 Popes
                 will
                 )
                 
                   proved
                   an
                   offensive
                   conspiracy
                   against
                   the
                   Emperours
                   temporal
                   Right
                   ;
                   in
                   so
                   much
                   that
                   all
                   Italy
                   renounced
                   his
                   dominion
                   .
                
                 Was
                 the
                 forbidding
                 the
                 paying
                 Tribute
                 to
                 the
                 Emperour
                 only
                 a
                 
                   defensive
                   confederacy
                   for
                   Religion
                
                 ?
                 Yet
                 this
                 
                   Anastasius
                   Bibliothecarius
                   ,
                   Zonaras
                   ,
                   Cedrenus
                   ,
                   Glycas
                   ,
                   Theophanes
                   ,
                   Sigebert
                   ,
                   Otto
                   Frisingensis
                   ,
                   Conradus
                   Urspergensis
                   ,
                   Sigonius
                   ,
                   Rubeus
                
                 and
                 Ciacconius
                 all
                 agree
                 to
                 have
                 been
                 done
                 by
                 the
                 Pope
                 ,
                 
                 upon
                 the
                 Emperours
                 declaring
                 against
                 the
                 Worship
                 of
                 Images
                 .
                 But
                 I
                 need
                 go
                 no
                 farther
                 than
                 this
                 *
                 Historian
                 ,
                 who
                 delivers
                 this
                 for
                 the
                 doctrine
                 of
                 this
                 Pope
                 in
                 a
                 Synod
                 at
                 Rome
                 on
                 behalf
                 of
                 Images
                 ,
                 viz.
                 
                   That
                   it
                   is
                   against
                   reason
                   to
                   believe
                   ,
                   God
                   would
                   have
                   a
                   multitude
                   of
                   men
                   ,
                   or
                   all
                   mankind
                   to
                   be
                   damned
                   rather
                   than
                   resist
                   with
                   armes
                   ,
                   false
                   doctrine
                   favoured
                   by
                   one
                   or
                   a
                   few
                   Soveraigns
                   ,
                   seeing
                   Christ
                   dyed
                   rather
                   to
                
                 save
                 Souls
                 
                   than
                   to
                
                 humour
                 Soveraigns
                 .
                 Most
                 primitive
                 and
                 Catholick
                 doctrine
                 !
                 and
                 happily
                 applyed
                 to
                 the
                 Worship
                 of
                 Images
                 .
                 But
                 he
                 goes
                 on
                 ,
                 as
                 if
                 he
                 had
                 been
                 giving
                 instructions
                 for
                 another
                 
                   Rebellion
                   ;
                   that
                   the
                   Rule
                   whereby
                   they
                   ought
                   to
                   judge
                   of
                   the
                   time
                   and
                   lawfulness
                   of
                   their
                   resistance
                   ,
                   must
                   not
                   
                   be
                   their
                   own
                   fancies
                   ,
                   but
                   a
                   real
                   danger
                   of
                   altering
                   the
                   Catholick
                   Faith
                   ,
                   and
                   the
                   Soveraigns
                   actual
                   endeavours
                   to
                   do
                   it
                   .
                
                 So
                 that
                 according
                 to
                 this
                 blessed
                 doctrine
                 ,
                 a
                 Rebellion
                 on
                 the
                 account
                 of
                 Religion
                 ,
                 is
                 a
                 just
                 and
                 
                   holy
                   War
                
                 ;
                 and
                 is
                 it
                 not
                 easie
                 to
                 discern
                 what
                 such
                 men
                 would
                 be
                 at
                 ,
                 who
                 deliver
                 this
                 as
                 the
                 Doctrine
                 of
                 their
                 Head
                 of
                 the
                 Church
                 in
                 a
                 Council
                 of
                 Bishops
                 ?
                 If
                 Gregory
                 2.
                 said
                 such
                 things
                 ,
                 he
                 did
                 but
                 speak
                 agreeably
                 to
                 his
                 actings
                 ;
                 if
                 he
                 did
                 not
                 ,
                 we
                 know
                 at
                 least
                 the
                 mind
                 of
                 this
                 Historian
                 ;
                 who
                 seems
                 to
                 have
                 calculated
                 his
                 history
                 for
                 a
                 Meridian
                 nearer
                 home
                 .
              
               
                 4.
                 
                 It
                 is
                 observable
                 ,
                 how
                 great
                 and
                 apparent
                 a
                 change
                 was
                 made
                 in
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 in
                 this
                 matter
                 of
                 Images
                 ,
                 between
                 the
                 time
                 of
                 the
                 two
                 Gregories
                 ,
                 the
                 first
                 ,
                 and
                 the
                 
                   second
                   ,
                   i.e.
                
                 between
                 
                   A.
                   D.
                
                 604.
                 wherein
                 the
                 
                   first
                   Gregory
                
                 died
                 ,
                 and
                 A.D.
                 
                 714.
                 wherein
                 the
                 second
                 was
                 made
                 Pope
                 .
                 It
                 would
                 afford
                 a
                 man
                 some
                 pleasure
                 to
                 compare
                 the
                 Epistle
                 of
                 
                   Gregorius
                   M.
                
                 to
                 Serenus
                 ,
                 with
                 those
                 of
                 Gregory
                 2.
                 to
                 the
                 
                   Emperour
                   Leo
                
                 ,
                 and
                 yet
                 both
                 these
                 according
                 to
                 the
                 Roman
                 pretence
                 
                   Infallible
                   Heads
                
                 of
                 the
                 Church
                 .
                 We
                 have
                 already
                 seen
                 what
                 the
                 former
                 Gregories
                 opinion
                 was
                 ,
                 let
                 us
                 now
                 compare
                 it
                 with
                 his
                 Name-sakes
                 .
                 He
                 charges
                 the
                 
                 
                   Emperour
                   Leo
                
                 with
                 using
                 the
                 very
                 same
                 words
                 that
                 his
                 predecessour
                 had
                 done
                 in
                 this
                 matter
                 ,
                 
                 viz.
                 
                   that
                   we
                   are
                   not
                   to
                   worship
                   the
                   Work
                   of
                   mens
                   Hands
                   ;
                   whereas
                   ,
                
                 saith
                 he
                 ,
                 very
                 wisely
                 ,
                 
                   those
                   words
                   were
                   spoken
                   in
                   Scripture
                   for
                   the
                   sake
                   of
                   such
                   Paganish
                   Idolaters
                   ,
                   who
                   worshipped
                   golden
                   ,
                   and
                   silver
                   ,
                   and
                   wooden
                   Animals
                
                 (
                 the
                 Pope
                 calls
                 them
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 and
                 said
                 ,
                 
                   these
                   are
                   thy
                   Gods
                   ,
                   and
                   there
                   is
                   no
                   other
                   God
                   besides
                   :
                
                 (
                 as
                 though
                 there
                 ever
                 had
                 been
                 such
                 Fools
                 in
                 the
                 World
                 !
                 )
                 
                   and
                   for
                   the
                   sake
                   of
                   these
                   Works
                   of
                   the
                   Devils
                   hands
                   we
                   are
                   commanded
                   not
                   to
                   worship
                   them
                   :
                   but
                   whatever
                   is
                   made
                   by
                   men
                   for
                   the
                   honour
                   of
                   God
                   ought
                   to
                   be
                   worshipped
                
                 ;
                 in
                 spight
                 of
                 his
                 Predecessours
                 definition
                 to
                 the
                 contrary
                 in
                 the
                 very
                 same
                 case
                 .
                 And
                 then
                 he
                 tells
                 a
                 very
                 worshipful
                 story
                 of
                 the
                 
                   Pictures
                   that
                   were
                   taken
                   of
                   Christ
                   and
                   his
                   Apostles
                   by
                   their
                   Disciples
                   ;
                   and
                   of
                   the
                   Image
                   Christ
                   sent
                   for
                   a
                   present
                   to
                   the
                   King
                   of
                
                 Edessa
                 ;
                 it
                 is
                 great
                 pity
                 the
                 Veronica
                 was
                 forgotten
                 by
                 him
                 ;
                 but
                 that
                 piece
                 of
                 Antiquity
                 was
                 not
                 yet
                 known
                 .
                 Then
                 ,
                 
                   he
                   bids
                   the
                   Emperour
                   go
                   among
                   the
                   boys
                   at
                   School
                   ,
                   and
                   if
                   he
                   should
                   say
                   among
                   them
                   that
                   he
                   was
                   an
                   enemy
                   to
                   Images
                   ,
                   they
                   would
                   throw
                   their
                   Table-books
                   at
                   his
                   Head
                
                 ;
                 because
                 Children
                 alwayes
                 love
                 Pictures
                 ;
                 
                 and
                 a
                 little
                 after
                 ,
                 he
                 saith
                 ,
                 
                   he
                   was
                   like
                
                 Ozias
                 
                   the
                   King
                   of
                   the
                   Iews
                   that
                   destroyed
                   the
                   brazen
                   Serpent
                   .
                
                 It
                 seems
                 the
                 Bible
                 was
                 then
                 a
                 Book
                 not
                 much
                 studyed
                 by
                 the
                 Head
                 of
                 the
                 Church
                 :
                 for
                 was
                 it
                 indeed
                 Ozias
                 that
                 demolished
                 the
                 
                   brazen
                   Serpent
                
                 ?
                 and
                 was
                 this
                 such
                 a
                 reproach
                 to
                 Leo
                 to
                 be
                 compared
                 to
                 good
                 Hezekiah
                 ?
                 And
                 so
                 very
                 learnedly
                 he
                 falls
                 to
                 the
                 commending
                 the
                 
                   brazen
                   Serpent
                
                 ,
                 and
                 
                   inveighing
                   against
                   that
                   insolent
                   King
                   that
                   broke
                   it
                   in
                   pieces
                   ?
                
                 Was
                 not
                 this
                 a
                 hopeful
                 piece
                 of
                 Infallibility
                 !
                 After
                 this
                 ,
                 our
                 learned
                 Historian
                 saith
                 ,
                 
                 
                   the
                   Pope
                   declared
                   him
                   not
                   only
                   an
                   Heretick
                   ,
                   but
                   an
                   Heresiarch
                
                 ;
                 for
                 what
                 I
                 beseech
                 him
                 ?
                 for
                 being
                 of
                 the
                 same
                 opinion
                 as
                 to
                 the
                 worship
                 of
                 Images
                 ,
                 that
                 his
                 
                   Predecessour
                   Gregory
                
                 had
                 been
                 of
                 ?
                 But
                 see
                 how
                 the
                 case
                 is
                 altered
                 in
                 a
                 hundred
                 years
                 !
                 In
                 my
                 mind
                 ,
                 the
                 
                   Emperour
                   Leo
                
                 asked
                 a
                 very
                 pertinent
                 Question
                 of
                 the
                 Pope
                 ;
                 
                   How
                   comes
                   it
                   to
                   pass
                   that
                   the
                   six
                   General
                   Councils
                   never
                   said
                   a
                   word
                   of
                   Images
                   ,
                   if
                   they
                   were
                   such
                   necessary
                   things
                   ?
                
                 And
                 the
                 Pope
                 made
                 as
                 impertinent
                 an
                 
                   answer
                   ;
                   And
                   why
                
                 ,
                 saith
                 the
                 Pope
                 ,
                 
                   did
                   they
                   say
                   nothing
                   of
                   eating
                   and
                   drinking
                   ?
                
                 
                 it
                 seems
                 Images
                 in
                 his
                 opinion
                 were
                 as
                 necessary
                 to
                 Religion
                 ,
                 as
                 
                   meat
                   and
                   drink
                
                 to
                 our
                 
                   bodies
                   ;
                   for
                
                 ,
                 he
                 saith
                 ,
                 
                   the
                   Fathers
                   carried
                   their
                   Images
                   
                   to
                   Council
                   with
                   them
                   ,
                   and
                   travelled
                   with
                   them
                
                 ;
                 and
                 I
                 suppose
                 slept
                 with
                 them
                 too
                 ,
                 as
                 Children
                 do
                 with
                 their
                 Babies
                 .
              
               
                 5.
                 
                 The
                 artifices
                 and
                 methods
                 ought
                 to
                 be
                 observed
                 whereby
                 such
                 a
                 cause
                 as
                 the
                 worship
                 of
                 Images
                 ,
                 
                 was
                 advanced
                 and
                 defended
                 .
                 For
                 being
                 destitute
                 of
                 any
                 colour
                 from
                 
                   Scripture
                   ,
                   Reason
                
                 ,
                 or
                 Antiquity
                 ,
                 there
                 was
                 a
                 necessity
                 of
                 making
                 use
                 of
                 other
                 means
                 to
                 supply
                 the
                 want
                 of
                 these
                 .
                 Such
                 as
                 ,
              
               
                 1.
                 
                 Representing
                 their
                 Adversaries
                 to
                 the
                 greatest
                 disadvantage
                 ;
                 which
                 is
                 done
                 to
                 purpose
                 in
                 the
                 fifth
                 Action
                 of
                 the
                 second
                 
                   Nicene
                   Council
                
                 .
                 
                 The
                 demolishing
                 of
                 Images
                 was
                 condemned
                 in
                 Serenus
                 by
                 Gregory
                 as
                 an
                 act
                 only
                 of
                 
                   intemperate
                   zeal
                   and
                   indiscretion
                
                 ;
                 but
                 now
                 it
                 was
                 become
                 
                   heresie
                   ,
                   worse
                   than
                   heresie
                   ,
                   Iudaism
                   ,
                   Samaritanism
                   ,
                   Manichaism
                   ,
                
                 nay
                 worse
                 than
                 all
                 these
                 .
                 This
                 Tarasius
                 offers
                 to
                 prove
                 in
                 the
                 beginning
                 of
                 that
                 Action
                 ;
                 from
                 S.
                 Cyril
                 ,
                 he
                 compares
                 them
                 with
                 Nebuchadnezzar
                 ,
                 who
                 
                   destroyed
                   the
                   Cherubim
                
                 ;
                 from
                 
                   Simeon
                   Stylites
                
                 ,
                 to
                 the
                 Samaritans
                 ;
                 and
                 Iohn
                 the
                 pretended
                 Vicar
                 of
                 the
                 
                   Oriental
                   Bishops
                
                 saith
                 ,
                 
                   the
                   Samaritans
                   are
                   worse
                   than
                   other
                   hereticks
                   ;
                   therefore
                   they
                   ought
                   to
                   be
                   called
                   Samaritans
                
                 ;
                 and
                 
                   Constantinus
                   
                   Bishop
                
                 of
                 Constantia
                 in
                 Cyprus
                 saith
                 ,
                 
                   they
                   are
                   worse
                   than
                   Samaritans
                
                 .
                 
                 Afterwards
                 the
                 same
                 Iohn
                 saith
                 ,
                 
                   see
                   how
                   clearly
                   we
                   have
                   demonstrated
                   that
                   the
                   Accusers
                   of
                   Christians
                
                 (
                 in
                 this
                 matter
                 of
                 
                   Images
                   )
                   are
                   partakers
                   with
                
                 Nebuchadonosor
                 ,
                 
                   and
                   Samaritans
                
                 ,
                 
                 
                   and
                   Iews
                   and
                   Gentiles
                   and
                   Manichees
                   ,
                   and
                   those
                   who
                   denyed
                   that
                   Christ
                   was
                   come
                   in
                   the
                   Flesh.
                
                 Why
                 ?
                 what
                 is
                 the
                 matter
                 ?
                 what
                 article
                 of
                 the
                 
                   Christian
                   Faith
                
                 have
                 they
                 denied
                 ?
                 what
                 !
                 have
                 they
                 renounced
                 Christianity
                 ,
                 and
                 been
                 circumcised
                 !
                 No
                 :
                 but
                 worse
                 ;
                 being
                 Christians
                 they
                 call
                 the
                 worship
                 of
                 
                   Images
                   Idolatry
                
                 .
                 O
                 dangerous
                 heresie
                 ,
                 and
                 
                   horrible
                   blasphemy
                
                 !
                 But
                 it
                 may
                 be
                 worth
                 our
                 while
                 to
                 consider
                 a
                 little
                 the
                 account
                 which
                 Tarasius
                 desires
                 Iohn
                 to
                 give
                 the
                 Council
                 of
                 the
                 beginning
                 of
                 this
                 most
                 detestable
                 heresie
                 ;
                 
                 viz.
                 
                   that
                   after
                   the
                   death
                   of
                
                 Solyman
                 Caliph
                 
                   of
                   the
                
                 Arabs
                 ,
                 Homar
                 
                   succeeded
                   him
                   ,
                   after
                   whom
                   followed
                
                 Ezid
                 or
                 Jezid
                 
                   a
                   vain
                   man
                   ;
                   in
                   his
                   time
                   there
                   was
                   at
                
                 Tiberias
                 one
                 Sarantapechys
                 
                   a
                   Leader
                   of
                   the
                   Iews
                   ,
                   and
                   a
                   Magician
                   ;
                   who
                   promised
                   long
                   life
                   to
                   the
                
                 Chaliph
                 
                   on
                   condition
                   he
                   would
                   do
                   what
                   he
                   would
                   have
                   him
                   ;
                   which
                   he
                   presently
                   undertook
                   with
                   great
                   promises
                   of
                   rewards
                   to
                   him
                   ;
                   then
                   the
                   Iew
                   required
                   an
                   Edict
                   for
                   the
                   demolishing
                   
                   and
                   defacing
                   all
                   the
                   Images
                   in
                   the
                   Christian
                   Churches
                   ;
                   which
                   was
                   accordingly
                   executed
                   by
                   the
                   Iews
                   and
                   Arabs
                   .
                   The
                   news
                   of
                   which
                   excited
                   the
                   Bishop
                   of
                
                 Nacolia
                 ,
                 
                   and
                   those
                   about
                   him
                   to
                   do
                   the
                   same
                   thing
                   ;
                   but
                
                 Jezid
                 
                   lived
                   not
                   above
                   two
                   years
                   and
                   a
                   half
                   after
                   ;
                   and
                   his
                   Son
                
                 Ulid
                 
                   destroyed
                   this
                   Iew
                   ,
                   and
                   the
                   Images
                   were
                   again
                   restored
                   .
                
                 This
                 was
                 the
                 story
                 told
                 and
                 approved
                 in
                 the
                 Council
                 ;
                 but
                 Zonaras
                 saith
                 ,
                 
                 
                   they
                   were
                   two
                   Iews
                   who
                   perswaded
                
                 Jezid
                 
                   to
                   publish
                   his
                   Edict
                   against
                   Images
                   ,
                   and
                   that
                   he
                   dyed
                   within
                   the
                   year
                   ;
                   and
                   that
                   his
                   Son
                   seeking
                   to
                   punish
                   them
                   ,
                   they
                   were
                   fled
                   into
                
                 Isauria
                 ,
                 
                   where
                   they
                   met
                   with
                
                 Leo
                 
                   then
                   a
                   young
                   man
                   to
                   whom
                   they
                   foretold
                   the
                   Empire
                   ,
                   and
                   made
                   him
                   promise
                   them
                   that
                   when
                   he
                   came
                   to
                   is
                   ,
                   he
                   would
                   do
                   one
                   thing
                   for
                   them
                   :
                   which
                   one
                   thing
                   proved
                   to
                   be
                   the
                   destruction
                   of
                   Images
                   ;
                   and
                   they
                   challenging
                   their
                   promise
                   when
                   he
                   was
                   now
                   Emperour
                   gave
                   the
                   occasion
                   to
                   the
                   terrible
                   persecution
                   of
                   Images
                   .
                   Cedrenus
                
                 saith
                 ,
                 
                 
                   that
                   a
                   few
                   years
                   before
                   the
                   Reign
                   of
                
                 Leo
                 ,
                 
                   some
                   Iews
                   of
                
                 Laodicea
                 in
                 Phoenicia
                 
                   went
                   to
                
                 Jezid
                 ,
                 
                   and
                   obtained
                   the
                   Edict
                   against
                   Images
                   ,
                
                 and
                 then
                 he
                 tells
                 the
                 rest
                 of
                 the
                 story
                 ,
                 as
                 Zonaras
                 did
                 .
                 Theophanes
                 saith
                 ,
                 
                 
                   it
                   was
                   but
                   one
                   Iew
                   of
                
                 Laodicea
                 ,
                 
                   and
                   that
                
                 Jezid
                 
                   dyed
                   before
                   the
                   Edict
                   was
                   published
                   in
                   all
                   parts
                   of
                   
                   his
                   Dominions
                   ,
                
                 and
                 saith
                 ,
                 
                   this
                   was
                   in
                   the
                   seventh
                   year
                   of
                   the
                   Empire
                   of
                
                 Leo.
                 
                   Constantinus
                   Manasses
                
                 ,
                 and
                 
                   Michael
                   Glycas
                
                 only
                 mention
                 
                   the
                   Iews
                   foretelling
                   the
                   Empire
                   to
                   him
                   ,
                
                 
                 
                   and
                   putting
                   him
                   upon
                   the
                   destruction
                   of
                   Images
                   ,
                
                 without
                 the
                 other
                 circumstances
                 .
                 Let
                 the
                 Reader
                 now
                 judge
                 whether
                 this
                 be
                 not
                 a
                 probable
                 story
                 ;
                 and
                 purposely
                 invented
                 to
                 cast
                 the
                 odium
                 of
                 rejecting
                 the
                 worship
                 of
                 Images
                 on
                 the
                 Iews
                 and
                 Saracens
                 ?
                 as
                 though
                 it
                 could
                 never
                 have
                 come
                 from
                 any
                 
                   Christian.
                   It
                   was
                   one
                   Iew
                
                 ,
                 saith
                 the
                 Vicar
                 of
                 the
                 
                   Oriental
                   Bishops
                
                 ;
                 they
                 were
                 
                   two
                   Iews
                   or
                   more
                
                 ,
                 say
                 the
                 
                   Greek
                   historians
                
                 .
                 It
                 was
                 a
                 Iew
                 of
                 Tiberias
                 ,
                 saith
                 
                   Iohn
                   ;
                   no
                
                 ,
                 saith
                 
                   Cedrenus
                   ,
                   they
                   were
                   two
                   Iews
                   of
                
                 Laodicea
                 ;
                 
                   but
                   one
                
                 saith
                 
                   Theophanes
                   .
                   These
                   Iews
                   met
                   with
                
                 Leo
                 
                   when
                   he
                   was
                   a
                   young
                   man
                   and
                   foretold
                   the
                   Empire
                   to
                   him
                   ,
                
                 say
                 
                   Zonaras
                   ,
                   Manasses
                
                 and
                 
                   Glycas
                   ;
                   but
                   a
                   few
                   years
                   before
                   the
                   Reign
                   of
                
                 Leo
                 ,
                 saith
                 
                   Cedrenus
                   ;
                   nay
                
                 ,
                 saith
                 
                   Theophanes
                   ,
                   it
                   was
                   in
                   the
                   seventh
                   year
                   of
                
                 Leo
                 ;
                 
                   in
                   the
                   eighth
                
                 ,
                 saith
                 Baronius
                 ,
                 
                 for
                 Jozid
                 
                   did
                   not
                   reign
                   before
                
                 .
                 Was
                 there
                 ever
                 a
                 more
                 consistent
                 story
                 than
                 this
                 ?
                 But
                 the
                 Author
                 of
                 the
                 late
                 history
                 of
                 the
                 Iconoclasts
                 ,
                 
                 thinks
                 he
                 hath
                 found
                 out
                 a
                 salvo
                 for
                 these
                 contradictions
                 .
                 For
                 he
                 makes
                 
                   two
                   several
                   Edicts
                   under
                   two
                
                 Jezids
                 
                 
                   that
                   were
                
                 Chaliphs
                 ;
                 
                   the
                   former
                   of
                   the
                   two
                   Iews
                   about
                
                 A.
                 D.
                 686.
                 
                   who
                   were
                   the
                   men
                   that
                   foretold
                   the
                   Empire
                   to
                
                 Leo
                 ,
                 
                   and
                   the
                   other
                   of
                
                 Sarantapechys
                 to
                 Jezid
                 
                   the
                   second
                   in
                   the
                   time
                   of
                
                 Leo
                 ;
                 this
                 he
                 hath
                 borrowed
                 from
                 the
                 
                   French
                   Author
                
                 ,
                 as
                 he
                 hath
                 done
                 all
                 his
                 quotations
                 (
                 and
                 I
                 much
                 question
                 by
                 his
                 manner
                 of
                 citing
                 them
                 ,
                 whether
                 he
                 ever
                 saw
                 the
                 Books
                 he
                 quotes
                 in
                 his
                 Life
                 .
                 )
                 But
                 this
                 is
                 said
                 without
                 the
                 least
                 shadow
                 of
                 proof
                 ;
                 for
                 no
                 one
                 of
                 all
                 the
                 Historians
                 ,
                 ever
                 mention
                 
                   two
                   Edicts
                
                 of
                 the
                 
                   several
                   Iezids
                
                 ;
                 but
                 all
                 pretend
                 to
                 tell
                 the
                 very
                 same
                 story
                 .
                 And
                 is
                 it
                 probable
                 that
                 the
                 
                   two
                   Iews
                
                 who
                 foretold
                 the
                 Empire
                 to
                 
                   Leo
                   ,
                   A.
                   D.
                
                 686.
                 should
                 come
                 to
                 Constantinople
                 to
                 Leo
                 ,
                 after
                 
                   A.
                   D.
                
                 723.
                 when
                 Leo
                 began
                 to
                 oppose
                 Images
                 ;
                 meerly
                 with
                 a
                 design
                 to
                 extirpate
                 Images
                 ,
                 without
                 proposing
                 any
                 other
                 advantage
                 to
                 themselves
                 by
                 the
                 Emperour
                 ,
                 as
                 the
                 
                   Greek
                   historians
                
                 say
                 ?
                 
                   Credat
                   Iudaeus
                
                 .
                 They
                 are
                 a
                 sort
                 of
                 people
                 ,
                 that
                 know
                 how
                 to
                 improve
                 such
                 an
                 advantage
                 to
                 better
                 purposes
                 ;
                 and
                 their
                 zeal
                 against
                 Images
                 was
                 never
                 so
                 great
                 ,
                 as
                 the
                 love
                 of
                 their
                 own
                 Profit
                 .
                 But
                 our
                 
                   English
                   Historian
                
                 is
                 not
                 content
                 with
                 the
                 Fables
                 of
                 the
                 Greeks
                 ;
                 but
                 he
                 makes
                 more
                 of
                 his
                 own
                 .
                 For
                 ,
                 he
                 saith
                 ,
                 
                   these
                   were
                   Samaritan
                   Sectaries
                   ,
                   who
                   were
                   more
                   
                   precise
                   than
                   the
                   rest
                   of
                   the
                   Iews
                   ,
                   and
                   were
                   much
                   troubled
                   at
                   the
                   Cherubims
                   in
                   the
                   Temple
                   ,
                   and
                   more
                   at
                   the
                   respect
                   which
                   the
                   Christians
                   tendered
                   to
                   the
                   Images
                   of
                   Christ
                   and
                   his
                   Saints
                   .
                
                 I
                 never
                 saw
                 a
                 more
                 pittiful
                 pretender
                 to
                 History
                 than
                 this
                 Author
                 ;
                 who
                 ,
                 if
                 he
                 offers
                 to
                 add
                 to
                 ,
                 or
                 vary
                 from
                 his
                 Original
                 ,
                 he
                 makes
                 the
                 matter
                 worse
                 than
                 he
                 found
                 it
                 .
                 For
                 not
                 one
                 of
                 his
                 Authors
                 in
                 the
                 Margin
                 ,
                 say
                 they
                 were
                 Samaritans
                 but
                 only
                 Hebrews
                 ,
                 as
                 Zonaras
                 ,
                 and
                 Cedrenus
                 ;
                 his
                 other
                 Authors
                 Elmacinus
                 ,
                 and
                 the
                 
                   Chronicon
                   Orientale
                
                 have
                 not
                 one
                 word
                 about
                 it
                 ,
                 where
                 they
                 mention
                 Iezid
                 the
                 Chaliph
                 of
                 Arabia
                 .
                 And
                 yet
                 granting
                 they
                 were
                 Samaritans
                 ,
                 there
                 is
                 not
                 the
                 least
                 ground
                 for
                 his
                 saying
                 ,
                 
                   they
                   were
                   more
                   precise
                   in
                   this
                   matter
                   of
                   Images
                   than
                   the
                   rest
                   of
                   the
                   Iews
                
                 ;
                 for
                 Epiphanius
                 himself
                 ,
                 
                 whom
                 he
                 quotes
                 ,
                 suspects
                 them
                 of
                 
                   secret
                   Idolatry
                   in
                   Mount
                   Gerizim
                
                 ,
                 and
                 the
                 Iews
                 generally
                 charge
                 them
                 with
                 it
                 :
                 for
                 they
                 say
                 ,
                 they
                 worship
                 the
                 
                   Image
                   of
                   a
                   Dove
                   on
                   Mount
                   Gerizim
                
                 ;
                 
                 which
                 Maimonides
                 affirms
                 of
                 them
                 with
                 great
                 confidence
                 ,
                 and
                 
                   Obadias
                   Bartenora
                
                 ,
                 with
                 several
                 others
                 .
                 It
                 was
                 therefore
                 very
                 unhappy
                 for
                 this
                 Historian
                 to
                 pitch
                 upon
                 the
                 
                   Samaritan
                   Sectaries
                
                 of
                 all
                 others
                 ,
                 as
                 the
                 Beginners
                 of
                 the
                 heresie
                 of
                 the
                 Iconoclasts
                 .
                 And
                 was
                 it
                 not
                 luckily
                 done
                 to
                 
                 begin
                 a
                 History
                 with
                 so
                 palpable
                 a
                 falshood
                 !
                 But
                 this
                 was
                 a
                 pretty
                 artifice
                 to
                 possess
                 his
                 Reader
                 at
                 the
                 entrance
                 ,
                 that
                 none
                 but
                 
                   Samaritan
                   Sectaries
                
                 could
                 be
                 enemies
                 to
                 the
                 worship
                 of
                 Images
                 :
                 which
                 ,
                 he
                 knew
                 ,
                 to
                 have
                 been
                 the
                 method
                 of
                 the
                 second
                 Council
                 of
                 Nice
                 :
                 only
                 he
                 pursued
                 it
                 with
                 greater
                 Ignorance
                 than
                 they
                 .
              
               
                 2.
                 
                 By
                 
                   fabulous
                   stories
                
                 and
                 lying
                 Miracles
                 .
                 Of
                 the
                 former
                 we
                 have
                 many
                 instances
                 in
                 the
                 Actions
                 of
                 that
                 
                   famous
                   Council
                
                 ;
                 
                 but
                 I
                 shall
                 only
                 mention
                 that
                 out
                 of
                 the
                 Limonarion
                 of
                 the
                 pretended
                 Sophronius
                 about
                 the
                 Spirit
                 of
                 Fornication
                 haunting
                 a
                 Monk
                 who
                 had
                 an
                 Image
                 of
                 the
                 
                   Blessed
                   Virgin
                
                 ;
                 to
                 whom
                 the
                 Devil
                 said
                 ,
                 
                   If
                   thou
                   wilt
                   not
                   worship
                   that
                   Image
                   ,
                   I
                   will
                   trouble
                   thee
                   no
                   more
                   .
                
                 But
                 the
                 Devil
                 would
                 not
                 tell
                 him
                 this
                 great
                 secret
                 till
                 he
                 had
                 solemnly
                 promised
                 him
                 ,
                 he
                 would
                 reveal
                 it
                 to
                 no
                 body
                 .
                 The
                 Monk
                 next
                 day
                 told
                 it
                 to
                 the
                 
                   Abbot
                   Theodore
                
                 ,
                 who
                 assured
                 him
                 
                   he
                   had
                   better
                   go
                   into
                   all
                   the
                   Stews
                   in
                   the
                   City
                   ,
                   than
                   leave
                   off
                   the
                   worship
                   of
                   that
                   Image
                
                 ;
                 with
                 which
                 the
                 Monk
                 went
                 away
                 much
                 comforted
                 .
                 But
                 the
                 Devil
                 soon
                 after
                 charged
                 him
                 with
                 perjury
                 ;
                 the
                 Monk
                 replyed
                 ,
                 
                   he
                   had
                   forsworn
                   to
                   God
                   and
                   not
                   to
                   him
                   .
                
                 Upon
                 which
                 
                   Iohn
                   Vicar
                
                 of
                 the
                 
                   Oriental
                   Bishops
                
                 ,
                 said
                 ,
                 
                   it
                   was
                   better
                   to
                   forswear
                   
                   ones
                   self
                   ,
                   than
                   to
                   keep
                   an
                   oath
                   for
                   the
                   destruction
                   of
                   Images
                   .
                
                 And
                 concerning
                 miracles
                 ,
                 it
                 is
                 observable
                 ,
                 that
                 Tarasius
                 confesses
                 ,
                 
                 
                   that
                   their
                   Images
                   did
                   work
                   none
                   in
                   their
                   dayes
                   :
                   because
                   miracles
                   were
                   for
                   unbelievers
                
                 ;
                 and
                 yet
                 Manzo
                 a
                 Bishop
                 there
                 present
                 saith
                 ,
                 
                 
                   he
                   was
                   cured
                   of
                   a
                   disease
                   by
                   laying
                   an
                   Image
                   of
                   Christ
                   upon
                   the
                   part
                   affected
                   .
                   Bellarmin
                
                 and
                 Baronius
                 say
                 ,
                 
                 the
                 miracle
                 of
                 the
                 Image
                 at
                 Berytus
                 was
                 done
                 in
                 those
                 times
                 ;
                 and
                 yet
                 after
                 the
                 reading
                 the
                 story
                 (
                 which
                 made
                 the
                 good
                 Fathers
                 weep
                 )
                 Tharasius
                 saith
                 those
                 words
                 ,
                 which
                 make
                 this
                 story
                 ,
                 by
                 comparing
                 these
                 circumstances
                 together
                 ,
                 appear
                 a
                 meer
                 
                   Fabulous
                   imposture
                
                 .
                 For
                 in
                 the
                 Council
                 of
                 Nice
                 ,
                 the
                 story
                 is
                 reported
                 as
                 written
                 by
                 S.
                 Athanasius
                 near
                 four
                 hundred
                 years
                 before
                 ;
                 but
                 not
                 only
                 those
                 Authors
                 but
                 Sigebert
                 saith
                 it
                 was
                 done
                 
                   A.
                   D.
                
                 765.
                 and
                 Lambecius
                 undertakes
                 to
                 prove
                 that
                 this
                 story
                 was
                 never
                 written
                 by
                 S.
                 Athanasius
                 .
                 But
                 most
                 remarkable
                 is
                 the
                 passage
                 which
                 Eutychius
                 the
                 Patriarch
                 of
                 Alexandria
                 relates
                 concerning
                 the
                 occasion
                 of
                 Theophilus
                 the
                 Emperours
                 extirpating
                 Images
                 out
                 of
                 Churches
                 .
                 
                 
                   One
                   of
                   the
                   Courtiers
                   had
                   told
                   him
                   there
                   was
                   an
                   Image
                   of
                   the
                   Blessed
                   Virgin
                   ,
                   from
                   whose
                   breasts
                   there
                   dropt
                   Milk
                   upon
                   her
                   day
                   ;
                   but
                   search
                   
                   being
                   made
                   the
                   Cheat
                   was
                   discovered
                   ,
                   the
                   Church
                   officers
                   executed
                   ,
                   and
                   all
                   Images
                   prohibited
                   .
                
                 If
                 all
                 the
                 Impostors
                 of
                 this
                 kind
                 were
                 dealt
                 with
                 after
                 the
                 same
                 manner
                 ,
                 there
                 would
                 be
                 
                   fewer
                   pretences
                   to
                   miracles
                
                 wrought
                 by
                 Images
                 than
                 there
                 are
                 .
              
               
                 3.
                 
                 By
                 crying
                 up
                 those
                 for
                 Martyrs
                 ,
                 who
                 suffered
                 for
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 opposing
                 the
                 
                   Imperial
                   Edicts
                
                 for
                 pulling
                 them
                 down
                 .
                 Thus
                 
                   Pope
                   Gregory
                
                 2.
                 in
                 his
                 Epistle
                 to
                 Leo
                 magnifies
                 the
                 zeal
                 of
                 the
                 
                   Women
                   who
                   killed
                   the
                   Emperours
                   Officer
                   who
                   was
                   sent
                   to
                   demolish
                   the
                   Image
                   of
                   Christ
                   called
                   Antiphoneta
                   ,
                
                 
                 and
                 afterwards
                 suffered
                 themselves
                 for
                 the
                 tumult
                 they
                 raised
                 in
                 the
                 City
                 .
                 But
                 this
                 was
                 not
                 the
                 only
                 Act
                 of
                 Zeal
                 in
                 the
                 Women
                 in
                 this
                 
                   good
                   Cause
                
                 ;
                 for
                 as
                 Baronius
                 relates
                 it
                 ,
                 
                 out
                 of
                 the
                 Acts
                 of
                 Stephanus
                 extant
                 in
                 Damascens
                 Works
                 ,
                 
                   when
                   a
                   new
                   Patriarch
                   was
                   set
                   up
                   in
                   the
                   room
                   of
                
                 Germanus
                 ,
                 
                   they
                   shook
                   off
                   all
                   Modesty
                   ,
                   and
                   ran
                   into
                   the
                   Church
                   ,
                   and
                   threw
                   stones
                   at
                   the
                   Patriarch
                   ,
                   and
                   called
                   him
                   Hireling
                   ,
                   Wolf
                   ,
                   and
                   what
                   not
                   ?
                
                 One
                 need
                 not
                 wonder
                 at
                 the
                 mighty
                 zeal
                 of
                 the
                 Women
                 in
                 this
                 Cause
                 ,
                 for
                 as
                 
                   Pope
                   Gregory
                
                 notably
                 observes
                 on
                 behalf
                 of
                 
                   Images
                   ,
                   the
                   Women
                   were
                   wont
                   to
                   take
                   the
                   little
                   Children
                   in
                   their
                   arms
                   ,
                
                 
                 
                   and
                   shew
                   them
                   this
                   and
                   the
                   other
                   Image
                
                 ;
                 which
                 contributed
                 
                 mightily
                 to
                 the
                 infallibility
                 of
                 
                   Oral
                   Tradition
                
                 :
                 when
                 the
                 Women
                 and
                 Nurses
                 could
                 point
                 with
                 their
                 Fingers
                 to
                 the
                 Articles
                 of
                 Faith
                 elegantly
                 expressed
                 in
                 Pictures
                 ,
                 which
                 the
                 Children
                 did
                 delight
                 to
                 look
                 upon
                 .
                 The
                 great
                 number
                 of
                 Martyrs
                 in
                 this
                 Cause
                 ,
                 of
                 which
                 Baronius
                 glories
                 ,
                 consisted
                 chiefly
                 of
                 Women
                 and
                 Monks
                 ,
                 who
                 were
                 the
                 most
                 zealous
                 Champions
                 in
                 it
                 .
                 And
                 the
                 
                   late
                   Historian
                
                 can
                 hardly
                 abstain
                 from
                 making
                 the
                 
                   Empress
                   Irene
                
                 a
                 Martyr
                 in
                 this
                 Cause
                 ;
                 for
                 in
                 his
                 Epistle
                 to
                 the
                 Queen
                 (
                 a
                 Lady
                 of
                 so
                 incomparably
                 greater
                 Virtue
                 and
                 Goodness
                 ,
                 
                 that
                 it
                 is
                 an
                 affront
                 to
                 her
                 Majesty
                 to
                 commend
                 such
                 an
                 one
                 to
                 her
                 protection
                 )
                 he
                 had
                 the
                 boldness
                 to
                 tell
                 her
                 
                   that
                   the
                   only
                   imputation
                   which
                   assaults
                   those
                   Princesses
                   repute
                
                 (
                 viz.
                 Irene
                 and
                 
                   Theodora
                   )
                   was
                   their
                   piety
                   in
                   restoring
                   the
                   Religious
                   use
                   and
                   veneration
                   of
                   holy
                   Images
                   to
                   the
                   Eastern
                   Empire
                   .
                
                 What
                 can
                 be
                 expected
                 from
                 such
                 an
                 Historian
                 ,
                 who
                 durst
                 in
                 the
                 face
                 of
                 the
                 World
                 tell
                 her
                 Majesty
                 so
                 impudent
                 a
                 falshood
                 ?
                 For
                 
                   Zonaras
                   ,
                   Cedrenus
                   ,
                   Glycas
                   ,
                   Theophanes
                   ,
                   Constantinus
                   Manasses
                   ,
                
                 
                 although
                 Friends
                 to
                 the
                 worship
                 of
                 Images
                 ,
                 yet
                 all
                 accuse
                 Irene
                 of
                 
                   Intolerable
                   Ambition
                
                 and
                 Cruelty
                 to
                 her
                 Son
                 ,
                 the
                 
                   Emperour
                   Constantine
                
                 ,
                 and
                 to
                 all
                 
                   his
                   Kindred
                
                 .
                 Nay
                 ,
                 
                 Baronius
                 himself
                 (
                 who
                 minceth
                 the
                 matter
                 as
                 much
                 as
                 may
                 be
                 )
                 saith
                 ,
                 
                 
                   That
                   if
                   she
                   used
                   those
                   cruelties
                   to
                   her
                   Son
                   ,
                   out
                   of
                   a
                   desire
                   of
                   Empire
                   ,
                
                 as
                 the
                 
                   Greek
                   Historians
                
                 say
                 she
                 did
                 ,
                 
                   she
                   was
                   worse
                   than
                
                 Agrippina
                 :
                 
                   but
                   Const.
                   Manasses
                
                 ,
                 as
                 zealous
                 as
                 any
                 for
                 Images
                 ,
                 makes
                 her
                 
                   worse
                   than
                   a
                   Tigre
                   ,
                   or
                   Lion
                   ,
                   or
                   Bear
                   ,
                   or
                   Dragon
                   for
                   her
                   cruelty
                   ;
                   and
                   he
                   can
                   think
                   of
                   no
                   Parallel
                   for
                   her
                   among
                   women
                   but
                
                 Medea
                 .
                 And
                 was
                 not
                 this
                 an
                 excellent
                 Confessour
                 at
                 least
                 ,
                 if
                 not
                 a
                 Martyr
                 in
                 this
                 Cause
                 ?
                 a
                 Person
                 fit
                 to
                 be
                 commended
                 to
                 her
                 
                   Majesties
                   protection
                
                 ,
                 as
                 
                   one
                   that
                   suffered
                   only
                   under
                   the
                   imputation
                   of
                   her
                   zeal
                   for
                   Images
                   ?
                
                 But
                 if
                 any
                 be
                 given
                 up
                 to
                 
                   believe
                   lies
                
                 ,
                 some
                 must
                 be
                 first
                 given
                 up
                 
                   to
                   tell
                   them
                
                 .
                 And
                 if
                 this
                 doughty
                 Historian
                 hath
                 any
                 honour
                 or
                 Conscience
                 left
                 ,
                 he
                 ought
                 to
                 beg
                 her
                 Majesties
                 pardon
                 ,
                 for
                 offering
                 such
                 an
                 affront
                 to
                 her
                 .
                 But
                 what
                 had
                 
                   Queen
                   Mary
                
                 deserved
                 at
                 his
                 hands
                 ,
                 that
                 in
                 his
                 Key
                 to
                 his
                 History
                 ,
                 he
                 should
                 compare
                 her
                 to
                 the
                 
                   Empress
                   Irene
                
                 ?
                 
              
               
                 4.
                 
                 By
                 
                   pretending
                   to
                   Antiquity
                
                 .
                 This
                 might
                 justly
                 be
                 wondred
                 at
                 in
                 so
                 clear
                 evidence
                 to
                 the
                 contrary
                 ,
                 as
                 I
                 have
                 made
                 to
                 appear
                 in
                 this
                 matter
                 :
                 but
                 however
                 ,
                 among
                 the
                 ignorant
                 and
                 
                   superstitious
                   multitude
                
                 ,
                 the
                 very
                 pretending
                 to
                 it
                 goes
                 a
                 great
                 way
                 .
                 
                 Thus
                 the
                 
                   Patriarch
                   Germanus
                
                 boasted
                 of
                 
                   Fathers
                   and
                   Councils
                
                 for
                 Image-worship
                 to
                 the
                 
                   Emperour
                   Leo
                
                 ;
                 
                 but
                 what
                 Fathers
                 ,
                 or
                 Councils
                 did
                 the
                 
                   aged
                   Patriarch
                
                 mean
                 ?
                 why
                 did
                 he
                 not
                 name
                 and
                 produce
                 them
                 to
                 stop
                 the
                 Emperours
                 proceedings
                 against
                 
                   Images
                   ?
                   Baronius
                
                 confesseth
                 ,
                 
                 
                   there
                   were
                   no
                   Councils
                   which
                   had
                   approved
                   the
                   worship
                   of
                   Images
                   by
                   any
                   Canon
                   ;
                   but
                   because
                   they
                   never
                   condemned
                   it
                   ,
                   being
                   constantly
                   practised
                   ,
                   it
                   was
                   sufficient
                   .
                
                 All
                 the
                 mischief
                 is
                 ,
                 this
                 
                   constant
                   practice
                
                 is
                 as
                 far
                 from
                 being
                 proved
                 ,
                 as
                 the
                 definition
                 of
                 Councils
                 .
                 If
                 the
                 picture
                 Christ
                 
                   sent
                   to
                
                 Abgarus
                 King
                 of
                 Edessa
                 ,
                 or
                 those
                 drawn
                 by
                 
                   S.
                   Luke
                
                 ,
                 or
                 the
                 forged
                 Canon
                 of
                 the
                 Council
                 of
                 Antioch
                 ;
                 or
                 the
                 counterfeit
                 Authority
                 of
                 
                   S.
                   Athanasius
                
                 about
                 the
                 Image
                 at
                 Berytus
                 ;
                 if
                 such
                 evidences
                 as
                 these
                 will
                 do
                 the
                 business
                 ;
                 they
                 have
                 abundance
                 of
                 Autiquity
                 on
                 their
                 side
                 :
                 but
                 if
                 we
                 be
                 not
                 satisfied
                 with
                 these
                 ,
                 they
                 will
                 call
                 us
                 Hereticks
                 ,
                 or
                 it
                 may
                 be
                 ,
                 
                   Samaritan
                   Sectaries
                
                 ,
                 and
                 that
                 is
                 all
                 we
                 are
                 to
                 expect
                 in
                 this
                 matter
                 .
              
               
                 5.
                 
                 The
                 Council
                 of
                 Nice
                 had
                 a
                 trick
                 beyond
                 this
                 ,
                 
                   viz.
                   burning
                
                 ,
                 or
                 suppressing
                 all
                 the
                 Writings
                 that
                 were
                 against
                 them
                 .
                 The
                 
                   Popes
                   Deputies
                
                 in
                 the
                 fifth
                 Action
                 made
                 the
                 motion
                 ,
                 
                 which
                 was
                 received
                 and
                 
                 consented
                 to
                 by
                 the
                 Council
                 :
                 
                 and
                 they
                 made
                 a
                 Canon
                 to
                 that
                 purpose
                 ,
                 
                   That
                   all
                   Writings
                   against
                   Images
                   should
                   be
                   brought
                   into
                   the
                   Patriarch
                
                 of
                 Constantinople
                 ,
                 
                   under
                   pain
                   of
                   Anathema
                   if
                   a
                   Laick
                   ,
                   or
                   Deposition
                   ,
                   if
                   in
                   Orders
                
                 (
                 and
                 this
                 without
                 any
                 limitation
                 as
                 to
                 Authors
                 or
                 
                   Time
                   ,
                   )
                   and
                   there
                   to
                   be
                   disposed
                   of
                   among
                   heretical
                   Books
                   .
                
                 So
                 that
                 it
                 is
                 to
                 be
                 wondred
                 ,
                 so
                 much
                 evidence
                 should
                 yet
                 be
                 left
                 in
                 the
                 Monuments
                 of
                 Antiquity
                 against
                 the
                 worship
                 of
                 Images
                 .
              
               
                 As
                 to
                 what
                 concerns
                 the
                 matter
                 of
                 Argument
                 for
                 the
                 worship
                 of
                 Images
                 produced
                 in
                 this
                 Age
                 ,
                 
                 I
                 must
                 leave
                 that
                 to
                 its
                 proper
                 place
                 ;
                 and
                 proceed
                 to
                 the
                 last
                 Period
                 ,
                 as
                 to
                 this
                 Controversie
                 ,
                 which
                 is
                 necessary
                 for
                 discerning
                 the
                 History
                 and
                 the
                 State
                 of
                 it
                 ,
                 viz.
                 
              
               
                 4.
                 
                 When
                 the
                 Doctrine
                 and
                 Practice
                 of
                 Image-worship
                 was
                 settled
                 upon
                 the
                 principles
                 allowed
                 and
                 defended
                 in
                 the
                 
                   Roman
                   Church
                
                 .
                 Wherein
                 I
                 shall
                 do
                 these
                 2
                 things
                 .
              
               
                 1.
                 
                 I
                 shall
                 shew
                 what
                 additions
                 have
                 been
                 to
                 this
                 doctrine
                 and
                 practice
                 since
                 the
                 
                   Nicene
                   Council
                
                 .
              
               
                 2.
                 
                 Wherein
                 the
                 present
                 practice
                 of
                 Image-worship
                 in
                 the
                 
                   Roman
                   Church
                
                 doth
                 consist
                 ,
                 and
                 upon
                 what
                 principles
                 it
                 is
                 defended
                 .
              
               
               
                 1.
                 
                 For
                 the
                 additions
                 that
                 have
                 been
                 made
                 in
                 this
                 matter
                 since
                 the
                 
                   Nicene
                   Council
                
                 .
                 And
                 those
                 lie
                 especially
                 in
                 two
                 things
                 .
              
               
                 1.
                 
                 In
                 making
                 Images
                 of
                 God
                 the
                 Father
                 ,
                 and
                 the
                 
                   Holy
                   Trinity
                
                 .
                 2.
                 
                 In
                 the
                 manner
                 of
                 worship
                 given
                 to
                 Images
                 .
              
               
                 1.
                 
                 In
                 making
                 Images
                 of
                 God
                 the
                 Father
                 and
                 the
                 Trinity
                 .
                 It
                 is
                 easie
                 to
                 observe
                 how
                 much
                 the
                 most
                 earnest
                 pleaders
                 for
                 Images
                 did
                 then
                 abhor
                 the
                 making
                 of
                 any
                 Image
                 of
                 God.
                 So
                 Gregory
                 2.
                 in
                 his
                 Epistle
                 to
                 Leo
                 saith
                 expresly
                 ,
                 
                 
                   They
                   made
                   no
                   Images
                   of
                   God
                   ,
                   because
                   it
                   is
                   impossible
                   to
                   paint
                   or
                   describe
                   him
                   ;
                   but
                   if
                   we
                   had
                   seen
                   or
                   known
                   him
                   ,
                   as
                   we
                   have
                   done
                   his
                   Son
                   ,
                   we
                   might
                   have
                   painted
                   and
                   represented
                   him
                   too
                   ,
                   as
                   well
                   as
                   his
                   Son.
                   We
                   make
                   no
                   Image
                   or
                   Likeness
                   of
                   the
                   invisible
                   Deity
                   ,
                
                 saith
                 the
                 
                   Patriarch
                   Germanus
                   ,
                   whom
                   the
                   highest
                   Orders
                   of
                   Angels
                   are
                   not
                   able
                   to
                   comprehend
                   .
                   If
                   we
                   cannot
                   paint
                   the
                   Soul
                   ,
                
                 saith
                 Damascen
                 ,
                 
                 
                   how
                   much
                   less
                   can
                   we
                   represent
                   God
                   by
                   an
                   Image
                   ,
                   who
                   gave
                   that
                   Being
                   to
                   the
                   soul
                   which
                   cannot
                   be
                   painted
                   ?
                   What
                   Image
                   can
                   be
                   made
                   of
                   him
                   ,
                   who
                   is
                   invisible
                   ,
                   incorporeal
                   ,
                   without
                   quantity
                   ,
                   magnitude
                   ,
                   or
                   form
                   ?
                   We
                   should
                   err
                   indeed
                   ,
                
                 
                 saith
                 he
                 ,
                 
                   if
                   we
                   should
                   make
                   an
                   Image
                   of
                   God
                   who
                   cannot
                   be
                   
                   seen
                   ;
                   and
                   the
                   same
                   he
                   repeats
                   in
                   other
                   places
                   ,
                   Who
                   is
                   there
                   ,
                   in
                   his
                   senses
                   ,
                
                 
                 saith
                 Stephanus
                 Junior
                 ,
                 
                   that
                   would
                   go
                   about
                   to
                   paint
                   the
                   Divine
                   Nature
                   ,
                   which
                   is
                   immaterial
                   and
                   incomprehensible
                   ?
                
                 
                 
                   For
                   if
                   we
                   cannot
                   represent
                   him
                   in
                   our
                   minds
                   ,
                   how
                   much
                   less
                   can
                   we
                   paint
                   him
                   in
                   colours
                   ?
                
                 Now
                 these
                 
                   four
                   ,
                   Gregory
                   ,
                   Germanus
                   ,
                   Damascen
                   ,
                
                 and
                 Stephanus
                 were
                 the
                 most
                 renowed
                 Champions
                 for
                 the
                 Defence
                 of
                 Images
                 ;
                 and
                 did
                 certainly
                 speak
                 the
                 sense
                 of
                 the
                 Church
                 at
                 that
                 time
                 :
                 
                 To
                 the
                 same
                 purpose
                 speak
                 
                   Ioh.
                   Thessalonicensis
                   ,
                   Leontius
                
                 ,
                 and
                 others
                 in
                 the
                 
                   Nicene
                   Council
                
                 .
                 The
                 Greek
                 Author
                 of
                 the
                 Book
                 of
                 the
                 use
                 of
                 Images
                 according
                 to
                 the
                 sense
                 of
                 the
                 
                   second
                   Council
                
                 of
                 Nice
                 (
                 published
                 by
                 Morellius
                 and
                 
                   Fronto
                   Ducaeus
                
                 )
                 goes
                 farther
                 ,
                 for
                 he
                 saith
                 ,
                 
                 
                   That
                   no
                   Images
                   are
                   to
                   be
                   made
                   of
                   God
                   ,
                   and
                   if
                   any
                   man
                   go
                   about
                   it
                   ,
                   he
                   is
                   to
                   suffer
                   death
                   as
                   a
                   Pagan
                   .
                
                 By
                 which
                 it
                 appears
                 that
                 according
                 to
                 the
                 sense
                 of
                 this
                 Council
                 ,
                 the
                 making
                 any
                 Images
                 of
                 God
                 was
                 looked
                 on
                 as
                 a
                 part
                 of
                 
                   Heathen
                   Idolatry
                
                 .
                 But
                 when
                 a
                 breach
                 is
                 once
                 made
                 ,
                 the
                 waters
                 do
                 not
                 stop
                 just
                 at
                 the
                 mark
                 ,
                 which
                 the
                 first
                 makers
                 of
                 the
                 breach
                 designed
                 :
                 Other
                 men
                 thought
                 they
                 had
                 as
                 much
                 reason
                 to
                 go
                 a
                 little
                 farther
                 ,
                 as
                 they
                 had
                 to
                 go
                 thus
                 far
                 .
                 Thence
                 by
                 degrees
                 
                 the
                 Images
                 of
                 God
                 the
                 Father
                 ,
                 and
                 the
                 
                   Holy
                   Trinity
                
                 came
                 into
                 the
                 
                   Roman
                   Church
                
                 ,
                 and
                 the
                 making
                 of
                 these
                 Images
                 defended
                 upon
                 reasons
                 which
                 seemed
                 to
                 them
                 as
                 plausible
                 ,
                 as
                 those
                 for
                 the
                 Images
                 of
                 Christ
                 upon
                 his
                 appearing
                 in
                 our
                 Nature
                 ;
                 for
                 so
                 God
                 the
                 Father
                 might
                 be
                 represented
                 not
                 in
                 his
                 nature
                 ,
                 but
                 as
                 he
                 is
                 said
                 to
                 have
                 appeared
                 in
                 the
                 
                   Scriptures
                   .
                   Baronius
                
                 ,
                 
                 in
                 his
                 Marginal
                 Notes
                 on
                 the
                 Epistle
                 of
                 Gregory
                 ,
                 saith
                 ,
                 
                   Afterwards
                   it
                   came
                   into
                   use
                   to
                   make
                   Images
                   of
                   God
                   the
                   Father
                   ,
                   and
                   of
                   the
                   Trinity
                   ;
                   not
                   that
                   they
                   fall
                   under
                   our
                   view
                   ,
                   but
                   as
                   they
                   appeared
                   in
                   holy
                   Writ
                   ;
                   for
                   what
                   can
                   be
                   described
                   ,
                
                 
                 
                   may
                   be
                   painted
                
                 ;
                 to
                 the
                 same
                 purpose
                 he
                 speaks
                 in
                 another
                 place
                 .
                 It
                 seems
                 then
                 by
                 the
                 confession
                 of
                 Baronius
                 no
                 Images
                 of
                 God
                 the
                 Father
                 were
                 in
                 use
                 then
                 ,
                 because
                 they
                 did
                 not
                 think
                 them
                 lawful
                 ;
                 
                   when
                   they
                   first
                   came
                   into
                   use
                   ,
                
                 Christianus
                 Lupus
                 professes
                 ,
                 
                 
                   that
                   he
                   knows
                   not
                   ;
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   there
                   were
                   none
                   such
                   in
                   the
                   Roman
                   Church
                   in
                   the
                   time
                   of
                
                 Nicolaus
                 1.
                 
                 But
                 Bellarmin
                 ,
                 
                 Suarez
                 ,
                 and
                 others
                 ,
                 produce
                 an
                 argument
                 for
                 the
                 lawfulness
                 of
                 them
                 ,
                 from
                 the
                 
                   general
                   practice
                   of
                   their
                   Church
                   ,
                   which
                   ,
                
                 they
                 say
                 ,
                 
                   would
                   not
                   have
                   suffered
                   such
                   an
                   universal
                   custom
                   ,
                   if
                   such
                   Images
                   had
                   been
                   unlawful
                   .
                   
                   Bernardus
                   Pujol
                   Professour
                
                 of
                 Divinity
                 in
                 Perpignan
                 ,
                 saith
                 ,
                 
                 
                   not
                   only
                   that
                   the
                   Images
                   of
                   the
                   Trinity
                   are
                   universally
                   received
                   among
                   Catholicks
                   ,
                   but
                   that
                   they
                   are
                   allowed
                   by
                   the
                   Council
                   of
                
                 Trent
                 ,
                 
                   and
                   doth
                   suppose
                   the
                   use
                   of
                   them
                   as
                   a
                   thing
                   certain
                   and
                   undoubted
                   :
                   and
                
                 saith
                 ,
                 
                   that
                   such
                   Images
                   are
                   to
                   be
                   worshipped
                   .
                   For
                   ,
                
                 saith
                 he
                 ,
                 
                   as
                   the
                   mind
                   is
                   excited
                   by
                   the
                   Image
                   of
                   Christ
                   ,
                   or
                   the
                   Saints
                   ,
                   so
                   may
                   devotion
                   be
                   raised
                   by
                   such
                   an
                   Image
                   of
                   the
                   Deity
                   .
                   Ysambertus
                
                 saith
                 ,
                 
                 
                   that
                   they
                   who
                   give
                   caution
                   concerning
                   the
                   doing
                   of
                   a
                   thing
                   ,
                   as
                   the
                   Council
                   of
                
                 Trent
                 
                   doth
                   ,
                   about
                   the
                   Images
                   of
                   God
                   ,
                   are
                   to
                   be
                   understood
                   to
                   approve
                   the
                   thing
                   it self
                   :
                
                 and
                 he
                 saith
                 ,
                 
                   the
                   opinion
                   about
                   the
                   lawfulness
                   of
                   such
                   Images
                   is
                   so
                   certain
                   ,
                   that
                   to
                   say
                   otherwise
                   is
                   rashness
                   ;
                   and
                   the
                   common
                   practice
                   of
                   the
                   Church
                   for
                   a
                   long
                   time
                   hath
                   been
                   to
                   have
                   such
                   Images
                   in
                   Churches
                   ,
                   and
                   they
                   were
                   never
                   reproved
                   either
                   by
                   the
                   Pope
                   ,
                   or
                   so
                   much
                   as
                   a
                   Provincial
                   Synod
                   .
                   Vasquez
                
                 goes
                 farther
                 ,
                 
                 saying
                 ,
                 
                   That
                   the
                   lawfulness
                   of
                   Images
                   of
                   the
                   Trinity
                   is
                   proved
                   by
                   the
                   most
                   frequent
                   practice
                   of
                   the
                   Church
                   ,
                   which
                   commonly
                   at
                
                 Rome
                 
                   and
                   other
                   places
                   ,
                   doth
                   set
                   forth
                   the
                   Image
                   of
                   the
                   Trinity
                   to
                   be
                   worshipped
                   by
                   the
                   People
                   .
                   Arriaga
                
                 saith
                 ,
                 
                 
                   That
                   it
                   is
                   so
                   certain
                   that
                   these
                   Images
                   are
                   lawful
                   ,
                
                 
                 
                   that
                   to
                   say
                   the
                   contrary
                   is
                   not
                   only
                   rashness
                   ,
                   but
                   a
                   plain
                   errour
                   ;
                   for
                   God
                   cannot
                   be
                   supposed
                   to
                   suffer
                   his
                   universal
                   Church
                   to
                   err
                   in
                   a
                   matter
                   of
                   such
                   moment
                   .
                   Tannerus
                
                 asserts
                 ,
                 
                 
                   That
                   it
                   is
                   not
                   only
                   lawful
                   to
                   make
                   Images
                   of
                   God
                   and
                   the
                   Trinity
                   ;
                   but
                   to
                   propose
                   them
                   as
                   objects
                   of
                   Worship
                   ;
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   the
                   common
                   opinion
                   of
                   their
                   Divines
                   ,
                   and
                   he
                   proves
                   it
                   ,
                
                 as
                 the
                 rest
                 do
                 ,
                 
                   from
                   the
                   practice
                   of
                   their
                   Church
                   and
                   the
                   Council
                   of
                
                 Trent
                 .
                 
                   Neither
                   are
                   such
                   Images
                
                 ,
                 saith
                 
                   Cajetan
                   ,
                   only
                   for
                   shew
                   ,
                   as
                   the
                   Cherubims
                   were
                   in
                   the
                   Temple
                   ;
                   but
                   they
                   are
                   set
                   up
                   that
                   they
                   may
                   be
                   worshipped
                   ,
                   as
                   the
                   practice
                   of
                   the
                   Church
                   shews
                   .
                
                 In
                 the
                 processionale
                 of
                 Sarum
                 ,
                 
                 I
                 find
                 a
                 Rubrick
                 for
                 
                   the
                   incensing
                   the
                   Image
                   of
                   the
                   Holy
                   Trinity
                   :
                
                 which
                 clearly
                 manifests
                 the
                 practice
                 of
                 worshipping
                 the
                 Image
                 of
                 the
                 Trinity
                 .
              
               
                 Now
                 in
                 this
                 matter
                 ,
                 I
                 say
                 ,
                 there
                 is
                 a
                 plain
                 innovation
                 since
                 the
                 second
                 
                   Nicene
                   Council
                
                 ,
                 which
                 thought
                 such
                 Images
                 utterly
                 unlawful
                 ,
                 as
                 Petavius
                 proves
                 ,
                 
                 from
                 the
                 Testimonies
                 before
                 mentioned
                 .
              
               
                 But
                 
                   T.
                   G.
                
                 saith
                 ,
                 That
                 Germanus
                 and
                 Damascen
                 ,
                 
                 and
                 consequently
                 the
                 rest
                 ,
                 
                   only
                   
                   spake
                   against
                   such
                   Images
                   ,
                
                 
                 
                   as
                   are
                   supposed
                   to
                   represent
                   the
                   Divinity
                   in
                   it self
                   ;
                   with
                   whom
                   they
                   fully
                   agree
                   in
                   this
                   matter
                   ,
                   and
                   think
                   all
                   such
                   Images
                   of
                   the
                   Divinity
                   unlawful
                   .
                
                 To
                 which
                 I
                 answer
                 ,
                 (
                 1.
                 )
                 This
                 is
                 plainly
                 contrary
                 to
                 their
                 meaning
                 ;
                 for
                 they
                 shew
                 that
                 it
                 was
                 unlawful
                 to
                 make
                 any
                 Image
                 of
                 God
                 till
                 the
                 
                   Incarnation
                   of
                   Christ
                
                 ,
                 as
                 might
                 be
                 at
                 large
                 proved
                 from
                 all
                 their
                 Testimonies
                 .
                 Now
                 this
                 assertion
                 would
                 signifie
                 nothing
                 ,
                 if
                 they
                 thought
                 it
                 lawful
                 to
                 make
                 any
                 Image
                 of
                 God
                 from
                 the
                 manner
                 of
                 his
                 appearances
                 .
                 For
                 then
                 it
                 was
                 as
                 lawful
                 to
                 make
                 Images
                 of
                 God
                 before
                 as
                 after
                 the
                 Incarnation
                 of
                 Christ.
                 And
                 one
                 of
                 the
                 arguments
                 of
                 Damascen
                 and
                 the
                 rest
                 for
                 the
                 Images
                 of
                 Christ
                 ,
                 although
                 he
                 were
                 God
                 ,
                 was
                 
                   to
                   shew
                   the
                   reality
                   of
                   his
                   humane
                   nature
                   ,
                
                 against
                 those
                 who
                 said
                 he
                 took
                 only
                 the
                 appearance
                 of
                 it
                 .
                 But
                 if
                 an
                 appearance
                 of
                 God
                 were
                 sufficient
                 ground
                 for
                 an
                 Image
                 ,
                 then
                 this
                 argument
                 did
                 prove
                 nothing
                 at
                 all
                 .
                 And
                 yet
                 the
                 Council
                 of
                 Nice
                 laies
                 so
                 great
                 weight
                 upon
                 it
                 ,
                 as
                 to
                 conclude
                 those
                 who
                 reject
                 Images
                 to
                 deny
                 the
                 reality
                 of
                 
                   Christs
                   humane
                   nature
                
                 .
                 They
                 went
                 therefore
                 upon
                 this
                 principle
                 ,
                 that
                 no
                 meer
                 appearance
                 is
                 a
                 sufficient
                 ground
                 for
                 the
                 Image
                 of
                 a
                 Person
                 ;
                 for
                 in
                 case
                 it
                 
                 be
                 a
                 meer
                 appearance
                 ,
                 the
                 representation
                 that
                 is
                 made
                 ,
                 is
                 only
                 of
                 the
                 appearance
                 it self
                 ,
                 and
                 not
                 of
                 the
                 Person
                 who
                 never
                 assumed
                 that
                 likeness
                 ,
                 which
                 he
                 appeared
                 in
                 ,
                 to
                 any
                 
                   Personal
                   union
                
                 ;
                 but
                 ,
                 say
                 they
                 ,
                 when
                 the
                 humane
                 nature
                 was
                 
                   personally
                   united
                
                 to
                 the
                 
                   God
                   head
                
                 ,
                 then
                 it
                 was
                 lawful
                 to
                 make
                 a
                 representation
                 of
                 that
                 Person
                 by
                 an
                 Image
                 of
                 his
                 
                   humane
                   nature
                
                 .
                 How
                 far
                 this
                 will
                 hold
                 ,
                 at
                 to
                 an
                 object
                 of
                 
                   divine
                   worship
                
                 ,
                 must
                 be
                 discussed
                 afterwards
                 ,
                 but
                 from
                 hence
                 it
                 appears
                 ,
                 that
                 they
                 did
                 not
                 speak
                 only
                 against
                 such
                 Images
                 which
                 represent
                 the
                 
                   Divinity
                   in
                   it self
                
                 ,
                 but
                 against
                 such
                 as
                 were
                 made
                 of
                 any
                 appearance
                 of
                 him
                 .
                 And
                 it
                 is
                 observable
                 that
                 the
                 ancient
                 Schoolmen
                 ,
                 such
                 as
                 
                   Alexander
                   Hales
                   ,
                   Aquinas
                   ,
                   Bonaventure
                
                 and
                 Marsilius
                 ,
                 
                 do
                 all
                 agree
                 that
                 any
                 representation
                 of
                 God
                 was
                 forbidden
                 before
                 the
                 
                   Incarnation
                   of
                   Christ
                
                 ;
                 from
                 whence
                 it
                 follows
                 ,
                 that
                 they
                 could
                 not
                 think
                 any
                 representation
                 of
                 God
                 from
                 his
                 appearances
                 to
                 have
                 been
                 lawful
                 under
                 the
                 Law.
                 And
                 there
                 can
                 be
                 no
                 reason
                 given
                 ,
                 why
                 the
                 representation
                 of
                 God
                 from
                 an
                 appearance
                 should
                 have
                 been
                 more
                 unlawful
                 then
                 ,
                 than
                 under
                 the
                 Gospel
                 .
                 (
                 2.
                 )
                 This
                 would
                 only
                 hold
                 then
                 against
                 Anthropomorphites
                 ,
                 or
                 those
                 who
                 supposed
                 the
                 Divinity
                 to
                 be
                 
                   really
                   like
                   their
                   Images
                
                 ;
                 
                 of
                 which
                 sort
                 I
                 have
                 shewn
                 how
                 very
                 few
                 there
                 were
                 among
                 the
                 Heathens
                 themselves
                 ;
                 and
                 if
                 this
                 had
                 been
                 their
                 meaning
                 ,
                 they
                 should
                 not
                 have
                 made
                 all
                 Images
                 of
                 
                   God
                   unlawful
                
                 ,
                 but
                 have
                 given
                 them
                 cautions
                 not
                 to
                 think
                 the
                 Divinity
                 to
                 be
                 like
                 them
                 .
                 But
                 whatever
                 the
                 conceptions
                 of
                 men
                 were
                 ,
                 they
                 declare
                 in
                 general
                 ,
                 
                   all
                   Images
                   of
                   God
                   to
                   be
                   unlawful
                
                 ;
                 which
                 the
                 Church
                 of
                 Rome
                 is
                 so
                 far
                 from
                 doing
                 ,
                 that
                 the
                 Council
                 of
                 Trent
                 allows
                 some
                 kind
                 of
                 representations
                 of
                 God
                 from
                 his
                 appearances
                 ;
                 
                 and
                 the
                 constant
                 practice
                 of
                 that
                 Church
                 shews
                 ,
                 that
                 they
                 picture
                 God
                 the
                 Father
                 as
                 an
                 
                   Old
                   Man
                
                 ,
                 not
                 only
                 in
                 their
                 Books
                 ,
                 but
                 in
                 places
                 of
                 worship
                 ,
                 and
                 with
                 a
                 design
                 to
                 worship
                 Him
                 under
                 that
                 representation
                 ;
                 which
                 was
                 a
                 thing
                 the
                 great
                 Patrons
                 of
                 Images
                 in
                 the
                 time
                 of
                 the
                 second
                 Council
                 of
                 Nice
                 professed
                 to
                 abhor
                 .
                 (
                 3.
                 )
                 Those
                 Images
                 of
                 God
                 which
                 are
                 allowed
                 in
                 the
                 
                   Roman
                   Church
                
                 are
                 confessed
                 by
                 their
                 own
                 Authors
                 to
                 be
                 apt
                 to
                 induce
                 men
                 to
                 think
                 
                   God
                   to
                   be
                   like
                
                 to
                 them
                 .
                 
                   Ioh.
                   Hesselius
                
                 ,
                 
                 a
                 Divine
                 of
                 great
                 reputation
                 in
                 the
                 Council
                 of
                 Trent
                 ,
                 confesses
                 ,
                 
                   That
                   from
                   the
                   Images
                   of
                   God
                   in
                   humane
                   shape
                   men
                   may
                   easily
                   fall
                   into
                   the
                   errour
                   of
                   the
                   Anthropomorphites
                   ;
                   especially
                   the
                   more
                   ignorant
                   ,
                   for
                   whose
                   sake
                   especially
                   those
                   
                   Images
                   are
                   made
                   .
                
                 It
                 being
                 not
                 so
                 easie
                 for
                 them
                 to
                 understand
                 Metaphorical
                 and
                 
                   Analogical
                   representations
                
                 ;
                 but
                 it
                 being
                 very
                 natural
                 ,
                 for
                 them
                 to
                 judge
                 of
                 things
                 according
                 to
                 the
                 most
                 common
                 and
                 sensible
                 representations
                 of
                 them
                 .
                 And
                 if
                 they
                 were
                 all
                 Anthropomorphites
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 I
                 wonder
                 what
                 other
                 representation
                 they
                 could
                 make
                 of
                 God
                 the
                 Father
                 ,
                 than
                 that
                 which
                 is
                 used
                 ,
                 and
                 allowed
                 ,
                 and
                 worshipped
                 among
                 them
                 .
                 If
                 there
                 be
                 then
                 so
                 much
                 danger
                 in
                 that
                 opinion
                 as
                 
                   T.
                   G.
                
                 intimates
                 ,
                 how
                 can
                 that
                 Church
                 possibly
                 be
                 excused
                 ,
                 that
                 gives
                 such
                 occasions
                 to
                 the
                 People
                 to
                 fall
                 into
                 it
                 ?
                 
                   He
                   that
                   goes
                   about
                   to
                   express
                   the
                   invisible
                   nature
                   of
                   God
                   by
                   an
                   artificial
                   Image
                   ,
                   sins
                   grievously
                   and
                   makes
                   an
                   Idol
                   ,
                
                 saith
                 Sanders
                 ;
                 
                 but
                 how
                 is
                 it
                 possible
                 for
                 a
                 man
                 to
                 express
                 the
                 
                   invisible
                   nature
                   of
                   God
                
                 by
                 an
                 Image
                 ,
                 otherwise
                 than
                 it
                 is
                 done
                 in
                 the
                 Church
                 of
                 Rome
                 ?
                 How
                 did
                 the
                 Heathens
                 do
                 it
                 otherwise
                 according
                 to
                 
                   T.
                   G.
                
                 than
                 by
                 making
                 the
                 Image
                 of
                 God
                 in
                 the
                 Likeness
                 of
                 
                   Man
                   ?
                   But
                
                 ,
                 T.
                 G.
                 saith
                 ,
                 
                   men
                   may
                   conceive
                   the
                   Deity
                   otherwise
                   than
                   it
                   is
                   ,
                   and
                   so
                   go
                   about
                   to
                   make
                   an
                   Image
                   to
                   represent
                   it
                   ,
                   which
                   is
                   folly
                   and
                   madness
                
                 ;
                 and
                 so
                 it
                 is
                 to
                 make
                 such
                 an
                 answer
                 :
                 for
                 then
                 all
                 the
                 folly
                 and
                 madness
                 in
                 making
                 the
                 grossest
                 Images
                 of
                 
                 God
                 doth
                 not
                 lye
                 in
                 the
                 Images
                 themselves
                 ,
                 but
                 in
                 the
                 imagination
                 of
                 the
                 Persons
                 that
                 make
                 them
                 .
                 Is
                 it
                 not
                 as
                 great
                 in
                 those
                 that
                 worship
                 them
                 with
                 such
                 an
                 imagination
                 ?
                 if
                 it
                 be
                 ,
                 then
                 whatever
                 the
                 Design
                 of
                 the
                 makers
                 was
                 ,
                 if
                 they
                 be
                 apt
                 to
                 beget
                 such
                 imaginations
                 in
                 those
                 who
                 see
                 and
                 worship
                 them
                 ,
                 they
                 are
                 in
                 that
                 respect
                 as
                 unlawful
                 ,
                 as
                 
                   T.
                   G.
                
                 supposes
                 any
                 Images
                 of
                 God
                 among
                 the
                 Heathens
                 to
                 have
                 been
                 .
                 (
                 4.
                 )
                 What
                 doth
                 
                   T.
                   G.
                
                 mean
                 ,
                 when
                 he
                 makes
                 those
                 
                   Images
                   unlawful
                   which
                   represent
                   the
                   Divinity
                   in
                   it self
                   ,
                   and
                   not
                   those
                   which
                   represent
                   God
                   as
                   he
                   appeared
                   ?
                
                 Can
                 the
                 meer
                 essence
                 of
                 any
                 thing
                 be
                 represented
                 by
                 an
                 Image
                 ?
                 Is
                 it
                 possible
                 to
                 represent
                 any
                 being
                 otherwise
                 than
                 as
                 it
                 appears
                 ?
                 But
                 it
                 may
                 be
                 
                   T.
                   G.
                
                 hath
                 found
                 out
                 the
                 way
                 of
                 
                   painting
                   Essences
                
                 ;
                 (
                 if
                 he
                 hath
                 ,
                 he
                 deserves
                 to
                 have
                 the
                 Patent
                 for
                 it
                 ,
                 not
                 only
                 for
                 himself
                 ,
                 but
                 for
                 his
                 Heirs
                 and
                 Executors
                 .
                 )
                 For
                 he
                 allows
                 it
                 to
                 be
                 the
                 peculiar
                 priviledge
                 of
                 an
                 
                   infinite
                   Being
                   that
                   it
                   cannot
                   be
                   represented
                   as
                   it
                   is
                   in
                   it self
                
                 ;
                 then
                 all
                 other
                 things
                 may
                 be
                 represented
                 
                   as
                   they
                   are
                   in
                   themselves
                
                 ,
                 in
                 opposition
                 to
                 the
                 manner
                 of
                 their
                 appearance
                 ;
                 or
                 else
                 the
                 distinction
                 signifies
                 nothing
                 .
                 
                   Petrus
                   Thyraeus
                
                 a
                 man
                 highly
                 commended
                 by
                 Possevin
                 for
                 for
                 his
                 explication
                 of
                 this
                 
                 matter
                 ,
                 saith
                 ,
                 
                   the
                   meaning
                   is
                   ,
                   that
                   an
                   Image
                   doth
                   not
                   represent
                   the
                   Nature
                   but
                   the
                   Person
                   that
                   is
                   visible
                
                 ;
                 
                 for
                 ,
                 saith
                 he
                 ,
                 
                   when
                   we
                   see
                   the
                   Image
                   of
                   a
                   man
                   ,
                   we
                   do
                   not
                   say
                   we
                   see
                   a
                   Reasonable
                   Creature
                   ,
                   but
                   a
                   Man.
                
                 Very
                 well
                 !
                 and
                 so
                 in
                 the
                 Image
                 of
                 the
                 Deity
                 we
                 do
                 not
                 see
                 the
                 
                   Divine
                   Nature
                
                 ,
                 but
                 the
                 
                   Divine
                   Person
                
                 ,
                 or
                 in
                 such
                 a
                 way
                 as
                 he
                 became
                 
                   visible
                   .
                   The
                   Invisible
                   Nature
                   of
                   God
                   cannot
                   be
                   represented
                   in
                   an
                   Image
                
                 ;
                 (
                 and
                 can
                 the
                 
                   invisible
                   Nature
                
                 of
                 Man
                 ?
                 )
                 Therefore
                 ,
                 saith
                 he
                 ,
                 
                   it
                   is
                   no
                   injury
                   to
                   God
                   to
                   be
                   painted
                   by
                   an
                   Image
                   :
                
                 no
                 more
                 upon
                 these
                 principles
                 than
                 to
                 a
                 man.
                 Bellarmin
                 proves
                 the
                 lawfulness
                 of
                 making
                 Images
                 of
                 
                   God
                   ,
                   because
                   man
                   is
                   said
                   to
                   be
                   the
                   Image
                   of
                   God
                
                 ;
                 
                 
                   and
                   he
                   may
                   be
                   painted
                   ,
                   therefore
                   the
                   Image
                   of
                   God
                   may
                   be
                   too
                   ;
                   for
                   that
                   which
                   is
                   the
                   Image
                   of
                   the
                   Image
                   is
                   likewise
                   the
                   Image
                   of
                   the
                   Exemplar
                   ,
                   those
                   which
                   agree
                   in
                   a
                   third
                   agreeing
                   among
                   themselves
                   .
                
                 To
                 this
                 some
                 answer'd
                 that
                 man
                 was
                 not
                 the
                 Image
                 of
                 God
                 as
                 to
                 his
                 body
                 ,
                 but
                 as
                 to
                 his
                 soul
                 which
                 
                   could
                   not
                   be
                   painted
                
                 ;
                 but
                 Bellarmin
                 takes
                 off
                 this
                 answer
                 ,
                 by
                 saying
                 ,
                 
                   that
                   then
                   a
                   man
                   could
                   not
                   not
                   be
                   painted
                   ,
                   for
                   he
                   is
                   not
                   a
                   man
                   in
                   regard
                   of
                   his
                   outward
                   lineaments
                   ;
                   but
                   in
                   regard
                   of
                   his
                   substance
                   ,
                   and
                   especially
                   his
                   Soul
                   ;
                   but
                   notwithstanding
                   the
                   soul
                   cannot
                   
                   be
                   painted
                   ,
                   yet
                   a
                   man
                   may
                   truly
                   and
                   properly
                   be
                   said
                   to
                   be
                   painted
                   ,
                   because
                   the
                   Figure
                   and
                   colours
                   of
                   an
                   Image
                   do
                   represent
                   the
                   whole
                   man
                   ;
                   otherwise
                   ,
                
                 saith
                 he
                 ,
                 
                   a
                   thing
                   painted
                   could
                   never
                   seem
                   to
                   be
                   the
                   true
                   Thing
                   ,
                   as
                
                 Zeuxis
                 
                   his
                   grapes
                   did
                   which
                   deceived
                   the
                   birds
                   .
                
                 Therefore
                 according
                 to
                 Bellarmines
                 reasoning
                 ,
                 that
                 which
                 represents
                 a
                 Being
                 according
                 to
                 
                   outward
                   appearance
                
                 ,
                 although
                 it
                 have
                 an
                 
                   invisible
                   Nature
                
                 ;
                 yet
                 is
                 a
                 true
                 and
                 
                   real
                   representation
                
                 ,
                 and
                 represents
                 it
                 
                   as
                   it
                   is
                   in
                   it self
                
                 ;
                 and
                 as
                 far
                 as
                 it
                 is
                 possible
                 for
                 an
                 Image
                 to
                 represent
                 any
                 thing
                 .
                 Wherein
                 then
                 lyes
                 the
                 difference
                 between
                 making
                 the
                 Picture
                 of
                 a
                 man
                 ,
                 and
                 the
                 Image
                 of
                 God
                 ?
                 If
                 it
                 be
                 said
                 ,
                 
                   that
                   the
                   Image
                   of
                   God
                   is
                   very
                   short
                   ,
                   imperfect
                   ,
                   and
                   obscure
                
                 ;
                 is
                 not
                 the
                 same
                 thing
                 to
                 be
                 said
                 of
                 the
                 Picture
                 of
                 a
                 man
                 ,
                 which
                 can
                 only
                 represent
                 his
                 outward
                 Features
                 without
                 any
                 description
                 of
                 his
                 inward
                 substance
                 or
                 soul
                 ?
                 If
                 it
                 be
                 farther
                 said
                 ,
                 
                   that
                   there
                   is
                   a
                   real
                   resemblance
                   between
                   a
                   Picture
                   of
                   a
                   man
                   ,
                   and
                   his
                   outward
                   lineaments
                   ,
                   but
                   there
                   is
                   none
                   ,
                   between
                   God
                   and
                   the
                   Image
                   of
                   a
                   man
                
                 ;
                 then
                 I
                 ask
                 ,
                 what
                 Bellarmins
                 argument
                 doth
                 signifie
                 towards
                 the
                 proving
                 the
                 lawfulness
                 of
                 making
                 an
                 Image
                 of
                 God
                 ?
                 For
                 if
                 God
                 may
                 be
                 painted
                 because
                 man
                 may
                 ,
                 who
                 is
                 the
                 Image
                 of
                 God
                 ;
                 (
                 for
                 the
                 Image
                 
                 of
                 the
                 Image
                 is
                 the
                 Image
                 of
                 the
                 
                   Exemplar
                   ;
                
                 )
                 then
                 it
                 follows
                 that
                 Man
                 is
                 the
                 Image
                 of
                 God
                 ,
                 as
                 
                   he
                   may
                   be
                   painted
                
                 ,
                 and
                 so
                 God
                 and
                 man
                 must
                 agree
                 in
                 that
                 common
                 thing
                 which
                 is
                 a
                 
                   capacity
                   of
                   being
                   represented
                
                 ,
                 which
                 cannot
                 be
                 supposed
                 without
                 as
                 real
                 a
                 resemblance
                 between
                 God
                 and
                 his
                 Image
                 ,
                 as
                 between
                 a
                 Man
                 and
                 his
                 Picture
                 .
              
               
                 But
                 
                   T.
                   G.
                
                 tells
                 us
                 ,
                 
                 
                   that
                   they
                   abhorr
                   the
                   very
                   thoughts
                   of
                   making
                   any
                   such
                   likeness
                   of
                   God
                   ,
                   and
                   all
                   that
                   the
                   Council
                   of
                
                 Trent
                 
                   allows
                   is
                   only
                   making
                   representations
                   of
                   some
                   apparition
                   or
                   action
                   of
                   God
                   in
                   a
                   way
                   proportionable
                   to
                   our
                   Humane
                   Conception
                   .
                
                 I
                 answer
                 ,
                 (
                 1.
                 )
                 It
                 is
                 no
                 great
                 sign
                 of
                 
                   their
                   abhorring
                   the
                   thoughts
                   of
                   any
                   such
                   likeness
                   of
                   God
                   ,
                
                 to
                 see
                 such
                 arguments
                 made
                 use
                 of
                 to
                 prove
                 the
                 lawfulness
                 of
                 making
                 Images
                 of
                 God
                 which
                 do
                 imply
                 it
                 .
                 (
                 2.
                 )
                 Those
                 Images
                 of
                 God
                 which
                 are
                 the
                 most
                 used
                 and
                 allowed
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 have
                 been
                 thought
                 by
                 
                   Wise
                   men
                
                 of
                 their
                 
                   own
                   Church
                
                 to
                 imply
                 such
                 a
                 
                   Likeness
                   .
                   Molanus
                
                 and
                 Thyraeus
                 mention
                 four
                 sorts
                 of
                 Images
                 of
                 the
                 Trinity
                 ,
                 
                 that
                 have
                 been
                 used
                 in
                 the
                 
                   Roman
                   Church
                
                 .
                 1.
                 
                 That
                 of
                 an
                 
                   old
                   man
                
                 for
                 God
                 the
                 Father
                 ,
                 and
                 of
                 Christ
                 in
                 
                   humane
                   nature
                
                 ,
                 and
                 of
                 the
                 
                   Holy
                   Ghost
                
                 in
                 the
                 Form
                 of
                 a
                 Dove
                 .
                 2.
                 
                 That
                 of
                 
                   three
                   Persons
                
                 of
                 
                   equal
                   Age
                   and
                   Stature
                
                 .
                 3.
                 
                 That
                 of
                 an
                 Image
                 of
                 the
                 
                 
                   Bl.
                   Virgin
                   in
                   the
                   belly
                   of
                   which
                   was
                   represented
                   the
                   Holy
                   Trinity
                   :
                
                 this
                 
                   Ioh.
                   Gerson
                
                 saith
                 ,
                 
                 
                   he
                   saw
                   in
                   the
                   Carmelites
                   Church
                
                 ;
                 and
                 saith
                 ,
                 
                   there
                   were
                   others
                   like
                   it
                
                 ;
                 and
                 Molanus
                 saith
                 ,
                 
                   he
                   had
                   seen
                   such
                   a
                   one
                   himself
                   among
                   the
                   Carthusians
                   .
                
                 4.
                 
                 That
                 of
                 
                   one
                   Head
                   with
                   three
                   faces
                   ,
                   or
                   one
                   body
                   and
                   three
                   Heads
                
                 ;
                 which
                 Molanus
                 saith
                 ,
                 
                   is
                   much
                   more
                   common
                   than
                   the
                   other
                   ;
                   and
                   is
                   wont
                   to
                   be
                   set
                   before
                   the
                   Office
                   of
                   the
                   Holy
                   Trinity
                
                 ;
                 these
                 
                   two
                   latter
                
                 those
                 Authors
                 do
                 not
                 allow
                 ;
                 because
                 the
                 former
                 of
                 them
                 tends
                 to
                 a
                 dangerous
                 errour
                 ,
                 viz.
                 
                   that
                   the
                   whole
                   Trinity
                   was
                   incarnate
                   of
                   the
                   B.
                   Virgin
                   ,
                
                 and
                 the
                 
                   latter
                   ,
                   Molanus
                
                 saith
                 ,
                 
                   was
                   an
                   invention
                   of
                   the
                   Devil
                   ,
                
                 (
                 it
                 seems
                 then
                 ,
                 there
                 was
                 one
                 invention
                 of
                 the
                 Devil
                 at
                 least
                 to
                 be
                 seen
                 in
                 the
                 
                   Masse-Book
                   ;
                   )
                   for
                
                 ,
                 saith
                 he
                 ,
                 
                   the
                   Devil
                   once
                   appeared
                   with
                   three
                   Heads
                   to
                   a
                   Monk
                   ,
                   telling
                   him
                   he
                   was
                   the
                   Trinity
                   .
                
                 But
                 the
                 two
                 former
                 ,
                 they
                 allow
                 and
                 
                   defend
                   ;
                   Waldensis
                
                 ,
                 
                 saith
                 
                   Molanus
                   ,
                   with
                   a
                   great
                   deal
                   of
                   learning
                   defends
                   that
                   of
                   the
                   three
                   Persons
                   from
                   the
                   appearance
                   of
                   the
                   Three
                   to
                
                 Abraham
                 ;
                 and
                 Thyraeus
                 justifieth
                 the
                 first
                 ,
                 and
                 the
                 most
                 common
                 from
                 the
                 Authority
                 of
                 the
                 Church
                 ,
                 the
                 Consent
                 of
                 Fathers
                 ,
                 and
                 the
                 
                   H.
                   Scriptures
                
                 .
                 And
                 yet
                 
                   Pope
                   Iohn
                
                 22.
                 as
                 Aventinus
                 relates
                 it
                 ,
                 
                 
                   condemned
                   some
                   
                   to
                   the
                   Fire
                   as
                   Anthropomorphites
                   and
                   enemies
                   to
                   Religion
                   ,
                   for
                   making
                   the
                   very
                   same
                   representation
                   of
                   the
                   Trinity
                   ,
                
                 which
                 he
                 defends
                 ,
                 being
                 only
                 
                   of
                   God
                   as
                   an
                   old
                   man
                   ,
                   and
                   of
                   the
                   Son
                   as
                   a
                   young
                   man
                   ,
                   and
                   of
                   the
                   Holy
                   Ghost
                   under
                   the
                   picture
                   of
                   a
                   Dove
                   .
                   Ysambertus
                
                 takes
                 notice
                 of
                 this
                 story
                 ;
                 
                 but
                 ,
                 he
                 saith
                 ,
                 
                   they
                   were
                   such
                   Images
                   as
                   were
                   according
                   to
                   the
                   mind
                   of
                   the
                   Anthropomorphites
                
                 ;
                 whereas
                 Aventinus
                 saith
                 expresly
                 ,
                 
                   they
                   were
                   no
                   other
                   than
                   such
                   as
                   are
                   used
                   and
                   allowed
                   in
                   the
                   Roman
                   Church
                
                 ;
                 by
                 which
                 Ysambertus
                 saith
                 ,
                 
                   there
                   is
                   no
                   more
                   danger
                   of
                   mens
                   being
                   led
                   into
                   a
                   false
                   opinion
                   of
                   God
                   ,
                   than
                   there
                   is
                   by
                   the
                   expressions
                   of
                   Scripture
                   .
                
                 And
                 upon
                 this
                 ground
                 the
                 danger
                 doth
                 not
                 lye
                 in
                 making
                 any
                 representations
                 of
                 God
                 ,
                 but
                 in
                 entertaining
                 a
                 
                   false
                   opinion
                
                 of
                 those
                 representations
                 ;
                 and
                 the
                 Scripture
                 instead
                 of
                 forbidding
                 men
                 to
                 make
                 any
                 similitude
                 of
                 God
                 ,
                 should
                 only
                 have
                 forbidden
                 men
                 to
                 entertain
                 any
                 
                   erroneous
                   conceit
                
                 of
                 any
                 Image
                 of
                 him
                 .
                 But
                 ,
                 
                   if
                   the
                   Church
                   take
                   care
                   to
                   prevent
                   such
                   an
                   opinion
                   ,
                
                 as
                 he
                 saith
                 she
                 doth
                 ,
                 the
                 other
                 
                   Image
                   with
                   three
                   faces
                   and
                   one
                   Head
                   ,
                   or
                   one
                   body
                   and
                   three
                   Heads
                
                 might
                 be
                 justified
                 on
                 the
                 same
                 reason
                 that
                 the
                 other
                 is
                 .
                 Whereas
                 the
                 
                   Roman
                   Catechism
                
                 saith
                 ,
                 
                 that
                 Moses
                 
                   did
                   therefore
                   wisely
                   say
                   ,
                   that
                   they
                   
                   saw
                   no
                   similitude
                   of
                   God
                   ,
                   lest
                   they
                   should
                   be
                   led
                   aside
                   by
                   errour
                   ,
                   and
                   make
                   an
                   Image
                   of
                   the
                   Divinity
                   ,
                   and
                   give
                   the
                   honour
                   due
                   to
                   God
                   to
                   a
                   Creature
                   .
                
                 From
                 whence
                 it
                 follows
                 ,
                 that
                 all
                 Images
                 that
                 tend
                 to
                 such
                 an
                 errour
                 are
                 forbidden
                 ,
                 and
                 all
                 worship
                 given
                 to
                 such
                 Images
                 is
                 Idolatry
                 .
                 And
                 it
                 is
                 farther
                 observable
                 ,
                 that
                 the
                 Image
                 allowed
                 in
                 the
                 
                   Roman
                   Church
                
                 for
                 God
                 the
                 Father
                 is
                 just
                 such
                 a
                 one
                 as
                 S.
                 Augustin
                 saith
                 ,
                 
                 
                   it
                   is
                   wickedness
                   for
                   Christians
                   to
                   make
                   for
                   God
                   and
                   to
                   place
                   in
                   a
                   Temple
                   ,
                
                 and
                 I
                 would
                 desire
                 of
                 
                   T.
                   G.
                
                 to
                 tell
                 me
                 ,
                 what
                 other
                 Image
                 of
                 God
                 the
                 greatest
                 Anthropomorphites
                 would
                 make
                 ,
                 than
                 that
                 which
                 is
                 most
                 common
                 among
                 them
                 ?
                 And
                 if
                 there
                 be
                 such
                 danger
                 in
                 mens
                 conceptions
                 of
                 a
                 Deity
                 from
                 any
                 Images
                 of
                 God
                 ,
                 they
                 give
                 as
                 much
                 occasion
                 for
                 it
                 ,
                 as
                 ever
                 any
                 people
                 did
                 :
                 So
                 much
                 ,
                 that
                 all
                 men
                 of
                 any
                 ingenuity
                 have
                 cryed
                 shame
                 upon
                 them
                 ;
                 but
                 to
                 very
                 little
                 purpose
                 .
                 
                   Abulensis
                   ,
                   Durandus
                
                 and
                 Peresius
                 are
                 cited
                 by
                 Bellarmin
                 himself
                 as
                 
                   condemning
                   any
                   Images
                   of
                   God
                
                 :
                 and
                 which
                 is
                 observable
                 ,
                 they
                 do
                 not
                 condemn
                 such
                 Images
                 as
                 represent
                 God
                 in
                 himself
                 ,
                 as
                 
                   T.
                   G.
                
                 speaks
                 ,
                 
                   but
                   such
                   as
                   were
                   in
                   use
                   in
                   the
                   Roman
                   Church
                   .
                   Durandus
                
                 saith
                 ,
                 
                 
                   it
                   is
                   a
                   foolish
                   thing
                   either
                   to
                   make
                   or
                   to
                   worship
                   such
                   
                   Images
                   ,
                
                 viz.
                 
                   of
                   the
                   Father
                   ,
                   Son
                   ,
                   and
                   Holy
                   Ghost
                   ,
                
                 after
                 the
                 former
                 manner
                 :
                 and
                 which
                 is
                 yet
                 more
                 ,
                 he
                 quotes
                 Damascen
                 against
                 this
                 sort
                 of
                 Images
                 ,
                 saying
                 ,
                 
                   that
                   it
                   was
                   impiety
                   and
                   madness
                   to
                   make
                   them
                   :
                
                 and
                 so
                 doth
                 Peresius
                 too
                 .
                 
                 Thuanus
                 mentions
                 this
                 passage
                 relating
                 to
                 this
                 matter
                 ,
                 
                 that
                 
                   A.
                   D.
                
                 1562.
                 
                   the
                   Queen
                   Mother
                   of
                
                 France
                 
                   by
                   the
                   advice
                   of
                   two
                   Bishops
                   and
                   these
                   three
                   Divines
                   ,
                   Butillerius
                   ,
                   Espencaeus
                
                 and
                 
                   Picherellus
                   declared
                   ,
                   that
                   all
                   Images
                   of
                   the
                   Trinity
                   should
                   be
                   taken
                   out
                   of
                   Churches
                   and
                   other
                   places
                   ,
                   as
                   forbidden
                   by
                   Scripture
                   ,
                   Councils
                   and
                   Fathers
                   :
                
                 and
                 yet
                 these
                 were
                 such
                 Images
                 which
                 T.G.
                 pleads
                 for
                 ;
                 but
                 this
                 soon
                 came
                 to
                 nothing
                 ,
                 as
                 all
                 good
                 purposes
                 of
                 Reformation
                 among
                 them
                 have
                 ever
                 done
                 .
              
               
                 If
                 it
                 be
                 said
                 ,
                 as
                 it
                 is
                 by
                 Ysambertus
                 ,
                 
                 
                   that
                   these
                   are
                   not
                   properly
                   Images
                   of
                   God
                   ,
                   but
                   of
                   his
                   appearance
                   in
                   a
                   visible
                   form
                
                 ;
                 I
                 answer
                 ,
                 (
                 1.
                 )
                 This
                 doth
                 not
                 mend
                 the
                 matter
                 ,
                 for
                 we
                 are
                 speaking
                 of
                 an
                 Image
                 of
                 the
                 Father
                 as
                 a
                 Person
                 in
                 the
                 Trinity
                 ;
                 and
                 whatever
                 represents
                 him
                 as
                 such
                 must
                 represent
                 him
                 as
                 
                   he
                   is
                   in
                   himself
                
                 ,
                 and
                 not
                 barely
                 in
                 regard
                 of
                 a
                 temporary
                 appearance
                 ;
                 and
                 as
                 to
                 such
                 an
                 Image
                 of
                 God
                 the
                 
                   Father
                   ,
                   T.
                
                 G's
                 distinction
                 will
                 by
                 no
                 means
                 reach
                 .
                 (
                 2.
                 )
                 It
                 is
                 the
                 common
                 
                 opinion
                 of
                 the
                 Divines
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 that
                 all
                 the
                 appearances
                 of
                 God
                 in
                 the
                 
                   old
                   Testament
                
                 were
                 not
                 of
                 God
                 himself
                 ,
                 but
                 of
                 Angels
                 in
                 his
                 stead
                 .
                 And
                 Clichtovaeus
                 gives
                 that
                 as
                 a
                 Reason
                 why
                 all
                 representations
                 of
                 God
                 were
                 unlawful
                 in
                 the
                 old
                 Testament
                 ;
                 
                 
                   because
                   all
                   appearances
                   were
                   by
                   Angels
                   ,
                
                 and
                 those
                 
                   Angels
                   were
                   no
                   more
                   united
                   to
                   the
                   Forms
                   they
                   assumed
                   ,
                   than
                   a
                   mans
                   body
                   is
                   to
                   his
                   Garments
                   :
                
                 from
                 whence
                 it
                 must
                 follow
                 that
                 all
                 representations
                 of
                 God
                 by
                 such
                 appearances
                 is
                 still
                 unlawful
                 .
                 (
                 3.
                 )
                 Suppose
                 this
                 be
                 a
                 representation
                 only
                 of
                 some
                 appearance
                 of
                 God
                 ,
                 and
                 so
                 not
                 of
                 what
                 
                   God
                   is
                
                 ,
                 but
                 of
                 
                   what
                   he
                   did
                
                 ,
                 I
                 ask
                 then
                 on
                 what
                 account
                 such
                 an
                 effect
                 of
                 
                   divine
                   power
                
                 is
                 made
                 the
                 object
                 of
                 
                   Divine
                   adoration
                
                 ?
                 For
                 we
                 have
                 seen
                 already
                 by
                 the
                 confession
                 of
                 their
                 most
                 eminent
                 Divines
                 ,
                 that
                 the
                 Images
                 of
                 the
                 Trinity
                 are
                 proposed
                 among
                 them
                 
                   as
                   objects
                   of
                   adoration
                
                 ;
                 now
                 say
                 I
                 ,
                 how
                 comes
                 a
                 meer
                 creature
                 ,
                 such
                 as
                 that
                 apparition
                 was
                 ,
                 to
                 become
                 the
                 object
                 of
                 
                   Divine
                   worship
                   ?
                   Durandus
                
                 well
                 saw
                 the
                 consequence
                 of
                 this
                 assertion
                 ;
                 for
                 when
                 he
                 had
                 said
                 ,
                 
                   that
                   those
                   corporeal
                   Forms
                   which
                   are
                   painted
                   are
                   no
                   representations
                   of
                   the
                   Divine
                   Person
                   which
                   never
                   assumed
                   them
                   ,
                
                 but
                 only
                 
                   of
                   those
                   very
                   Forms
                   themselves
                   in
                   which
                   
                   he
                   appeared
                   ;
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   no
                   more
                   reverence
                   is
                   due
                   to
                   them
                   than
                   is
                   due
                   to
                   the
                   Forms
                   themselves
                   .
                
                 When
                 God
                 appeared
                 in
                 the
                 
                   burning
                   bush
                
                 ,
                 that
                 Fire
                 was
                 then
                 an
                 effect
                 of
                 
                   Divine
                   Power
                
                 ,
                 and
                 deserved
                 no
                 worship
                 of
                 it self
                 ;
                 how
                 then
                 can
                 the
                 Image
                 of
                 the
                 
                   burning
                   bush
                
                 ,
                 be
                 an
                 object
                 of
                 
                   Divine
                   worship
                
                 ?
                 If
                 God
                 did
                 appear
                 to
                 Daniel
                 as
                 the
                 
                   Ancient
                   of
                   dayes
                
                 ,
                 
                 it
                 must
                 be
                 either
                 by
                 the
                 impression
                 of
                 such
                 an
                 Idea
                 upon
                 his
                 Imagination
                 ,
                 or
                 by
                 assuming
                 the
                 Form
                 of
                 an
                 
                   old
                   man
                
                 ;
                 but
                 either
                 way
                 this
                 was
                 but
                 a
                 
                   meer
                   Creature
                
                 ,
                 and
                 had
                 no
                 such
                 personal
                 Union
                 to
                 the
                 Godhead
                 to
                 deserve
                 adoration
                 ;
                 how
                 much
                 less
                 then
                 doth
                 the
                 Image
                 of
                 this
                 Appearance
                 deserve
                 it
                 ?
                 So
                 that
                 I
                 cannot
                 see
                 how
                 upon
                 their
                 own
                 principles
                 they
                 can
                 be
                 excused
                 from
                 Idolatry
                 ,
                 who
                 give
                 proper
                 
                   Divine
                   worship
                
                 to
                 such
                 Images
                 as
                 these
                 .
                 
                   He
                   commits
                   Idolatry
                
                 ,
                 saith
                 Sanders
                 ,
                 
                 
                   that
                   proposes
                   any
                   Image
                   to
                   be
                   worshipped
                   as
                   the
                   true
                   Image
                   of
                   the
                   Divine
                   Nature
                   :
                
                 if
                 this
                 be
                 Idolatry
                 ,
                 what
                 is
                 it
                 then
                 to
                 give
                 the
                 highest
                 sort
                 of
                 worship
                 to
                 the
                 meer
                 representation
                 of
                 a
                 Creature
                 ?
                 for
                 those
                 Images
                 ,
                 which
                 only
                 set
                 forth
                 such
                 appearances
                 ,
                 are
                 but
                 the
                 Creatures
                 of
                 Creatures
                 ,
                 and
                 so
                 still
                 farther
                 off
                 from
                 being
                 the
                 object
                 of
                 adoration
                 .
                 So
                 that
                 notwithstanding
                 all
                 T.
                 G's
                 evasions
                 
                 and
                 distinctions
                 ,
                 we
                 find
                 that
                 as
                 to
                 this
                 matter
                 of
                 the
                 Images
                 of
                 God
                 and
                 the
                 Trinity
                 ,
                 the
                 Church
                 of
                 Rome
                 is
                 not
                 only
                 gone
                 off
                 from
                 
                   Scripture
                   ,
                   Reason
                
                 ,
                 and
                 Antiquity
                 ,
                 but
                 from
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 second
                 Council
                 of
                 Nice
                 too
                 .
              
               
                 2.
                 
                 I
                 now
                 come
                 to
                 the
                 additions
                 that
                 have
                 been
                 made
                 to
                 the
                 Council
                 of
                 Nice
                 by
                 the
                 Church
                 of
                 Rome
                 as
                 to
                 the
                 manner
                 of
                 worship
                 given
                 to
                 Images
                 .
                 
                 For
                 which
                 I
                 must
                 consider
                 ,
              
               
                 1.
                 
                 What
                 that
                 worship
                 was
                 ,
                 which
                 the
                 Council
                 of
                 Nice
                 did
                 give
                 to
                 Images
                 ?
              
               
                 2.
                 
                 What
                 additions
                 have
                 been
                 made
                 to
                 it
                 since
                 that
                 time
                 ?
              
               
                 1.
                 
                 What
                 that
                 worship
                 was
                 which
                 the
                 Council
                 of
                 Nice
                 did
                 give
                 to
                 Images
                 ?
                 which
                 will
                 appear
                 by
                 these
                 two
                 things
                 .
                 1.
                 
                 That
                 it
                 defined
                 true
                 and
                 
                   real
                   worship
                
                 to
                 be
                 given
                 to
                 Images
                 .
                 2.
                 
                 That
                 it
                 was
                 an
                 
                   inferiour
                   worship
                
                 ,
                 and
                 not
                 Latria
                 .
              
               
                 1.
                 
                 That
                 it
                 defined
                 true
                 and
                 
                   real
                   worship
                
                 to
                 be
                 given
                 to
                 
                   Images
                   ;
                   i.
                   e.
                
                 that
                 Images
                 were
                 not
                 only
                 to
                 be
                 Signs
                 and
                 helps
                 to
                 memory
                 ,
                 to
                 call
                 to
                 mind
                 or
                 represent
                 to
                 us
                 the
                 object
                 of
                 worship
                 ;
                 but
                 that
                 the
                 acts
                 of
                 worship
                 were
                 to
                 be
                 performed
                 to
                 the
                 Images
                 themselves
                 .
                 The
                 former
                 use
                 of
                 Images
                 doth
                 suppose
                 them
                 to
                 be
                 only
                 of
                 
                 the
                 nature
                 of
                 Books
                 ,
                 which
                 represent
                 things
                 to
                 our
                 minds
                 without
                 any
                 act
                 of
                 adoration
                 performed
                 to
                 that
                 which
                 is
                 only
                 an
                 instrument
                 of
                 intellection
                 ;
                 although
                 the
                 thing
                 represented
                 to
                 the
                 mind
                 be
                 a
                 
                   proper
                   object
                
                 of
                 adoration
                 .
                 As
                 ,
                 if
                 by
                 reading
                 a
                 Book
                 an
                 Idea
                 of
                 God
                 is
                 represented
                 to
                 my
                 mind
                 whom
                 I
                 ought
                 to
                 worship
                 ,
                 yet
                 no
                 man
                 can
                 imagine
                 that
                 from
                 hence
                 I
                 should
                 fall
                 down
                 upon
                 my
                 knees
                 out
                 of
                 honour
                 to
                 the
                 Book
                 ,
                 or
                 with
                 a
                 design
                 to
                 worship
                 it
                 .
                 When
                 a
                 man
                 reads
                 his
                 prayers
                 out
                 of
                 a
                 Book
                 ,
                 and
                 makes
                 use
                 of
                 that
                 only
                 as
                 a
                 means
                 or
                 instrument
                 to
                 help
                 his
                 understanding
                 ,
                 and
                 direct
                 his
                 expressions
                 ;
                 no
                 man
                 can
                 have
                 any
                 colour
                 of
                 Reason
                 to
                 say
                 that
                 he
                 worships
                 the
                 Book
                 ,
                 which
                 he
                 uses
                 for
                 a
                 quite
                 different
                 purpose
                 .
                 It
                 is
                 the
                 same
                 case
                 as
                 to
                 Images
                 ,
                 when
                 they
                 are
                 used
                 for
                 no
                 other
                 end
                 but
                 barely
                 to
                 represent
                 to
                 the
                 mind
                 an
                 object
                 of
                 worship
                 ;
                 as
                 a
                 Crucifix
                 may
                 do
                 our
                 Saviour
                 ;
                 then
                 it
                 is
                 no
                 more
                 than
                 an
                 external
                 Note
                 or
                 Character
                 ,
                 and
                 hath
                 the
                 same
                 use
                 that
                 words
                 have
                 .
                 But
                 those
                 who
                 go
                 no
                 farther
                 than
                 thus
                 ,
                 stand
                 condemned
                 and
                 Anathematized
                 by
                 the
                 
                   second
                   Council
                
                 of
                 Nice
                 .
                 
                 For
                 that
                 not
                 only
                 determines
                 
                   with
                   a
                   great
                   deal
                   of
                   assurance
                   that
                   Images
                   are
                   to
                   be
                   set
                   up
                   in
                   Churches
                   and
                   houses
                   ,
                   and
                   wayes
                   ,
                   in
                   order
                   to
                   the
                   worship
                   
                   of
                   them
                
                 ;
                 but
                 very
                 freely
                 Anathematizes
                 all
                 sorts
                 of
                 dissenters
                 either
                 in
                 judgement
                 or
                 practice
                 .
                 
                 
                   Anathema
                   be
                   to
                   all
                   those
                   who
                   do
                   not
                   Salute
                   the
                   Holy
                   and
                   Venerable
                   Images
                   :
                   Anathema
                   to
                   all
                   hereticks
                   :
                   Anathema
                   to
                   those
                   that
                   follow
                   the
                   Council
                   against
                   Images
                   .
                   Anathema
                   to
                   them
                   that
                   do
                   not
                   salute
                   the
                   Images
                   of
                   Christ
                   and
                   his
                   Saints
                   .
                   Epiphanius
                
                 in
                 the
                 sixth
                 Session
                 declares
                 this
                 to
                 be
                 the
                 sense
                 of
                 the
                 Council
                 ;
                 
                 
                   Those
                   who
                   say
                   that
                   Images
                   are
                   to
                   be
                   had
                   only
                   for
                   memory
                   and
                   not
                   for
                   worship
                   or
                   salutation
                   ,
                   are
                   half-wicked
                   ,
                   and
                   partly
                   true
                   and
                   partly
                   false
                   ,
                   they
                   are
                   so
                   far
                   right
                   as
                   they
                   are
                   for
                   Images
                   ,
                   but
                   they
                   are
                   in
                   the
                   wrong
                   as
                   they
                   are
                   against
                   the
                   worship
                   of
                   them
                   .
                   O
                   the
                   folly
                   of
                   these
                   men
                   !
                
                 saith
                 Epiphanius
                 .
                 But
                 this
                 is
                 not
                 all
                 ,
                 for
                 as
                 it
                 was
                 not
                 sufficient
                 to
                 have
                 Images
                 for
                 helps
                 to
                 memory
                 ,
                 so
                 neither
                 was
                 it
                 to
                 give
                 them
                 some
                 kind
                 of
                 honour
                 or
                 reverence
                 ;
                 nothing
                 but
                 worship
                 would
                 satisfie
                 them
                 .
                 So
                 the
                 
                   Patriarch
                   Tarasius
                
                 ,
                 saith
                 in
                 plain
                 terms
                 ,
                 
                   they
                   who
                   pretend
                   to
                   honour
                   Images
                   ,
                
                 
                 
                   and
                   not
                   to
                   worship
                   them
                   ,
                   are
                   guilty
                   of
                   Hypocrisie
                   ,
                   and
                   self-contradiction
                   .
                   For
                   worship
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   a
                   Symbol
                   and
                   signification
                   of
                   Honour
                   ,
                   therefore
                   they
                   who
                   deny
                   to
                   worship
                   them
                   ,
                   do
                   dishonour
                   them
                   .
                
                 This
                 was
                 the
                 Patriarchal
                 way
                 of
                 arguing
                 in
                 this
                 famous
                 
                 Council
                 .
                 And
                 this
                 he
                 proves
                 from
                 the
                 saying
                 of
                 
                   Anastasius
                   Bishop
                
                 of
                 
                   Theopolis
                   ,
                   Let
                   no
                   man
                   be
                   offended
                   with
                   the
                   name
                   of
                   adoration
                   or
                   worship
                   ,
                   for
                   we
                   worship
                   men
                   and
                   Angels
                   ,
                   but
                   do
                   not
                   serve
                   them
                   ,
                   and
                   worship
                   is
                   an
                   expression
                   of
                   Honour
                   .
                
                 And
                 it
                 would
                 do
                 one
                 good
                 at
                 heart
                 ,
                 to
                 see
                 how
                 all
                 the
                 
                   Reverend
                   Fathers
                
                 clap
                 their
                 hands
                 for
                 joy
                 at
                 the
                 subtle
                 Criticism
                 which
                 it
                 seems
                 that
                 Bishop
                 had
                 discovered
                 ,
                 viz.
                 
                   that
                   when
                   our
                   saviour
                   said
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   and
                   him
                   Only
                   shalt
                   thou
                   serve
                   ,
                   that
                   Only
                   was
                   not
                   applyed
                   to
                   Worship
                   but
                   to
                   Service
                   .
                   Mark
                   that
                   ,
                
                 cryes
                 the
                 
                   Council
                   ,
                   Only
                   belongs
                   to
                   Service
                   ,
                   and
                   not
                   to
                   worship
                   ,
                   therefore
                   although
                   we
                   may
                   not
                   serve
                   Images
                   ,
                   yet
                   we
                   may
                   Worship
                   them
                   .
                
                 If
                 the
                 Devil
                 had
                 been
                 so
                 subtle
                 ,
                 might
                 not
                 he
                 have
                 said
                 to
                 our
                 Saviour
                 ,
                 Mark
                 that
                 ,
                 you
                 are
                 forbidden
                 
                   Only
                   to
                   Serve
                   any
                   else
                   but
                   God
                   ,
                
                 but
                 you
                 may
                 
                   Worship
                   me
                
                 ,
                 notwithstanding
                 that
                 command
                 ?
                 The
                 
                   Patriarch
                   Tarasius
                
                 in
                 his
                 Epistle
                 to
                 Constantine
                 and
                 Irene
                 expresses
                 this
                 worship
                 by
                 the
                 very
                 same
                 word
                 which
                 is
                 used
                 to
                 God
                 ;
                 for
                 ,
                 
                   when
                   God
                   saith
                   ,
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                
                 
                 
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   ;
                   he
                   restrains
                   Service
                   to
                   himself
                   ,
                   but
                   allows
                   Worship
                   to
                   other
                   things
                   ;
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   without
                   
                   the
                   least
                   doubt
                   or
                   dispute
                   it
                   is
                   a
                   thing
                   acceptable
                   and
                   well
                   pleasing
                   to
                   God
                   ,
                   for
                   us
                   to
                   worship
                   and
                   salute
                   the
                   Images
                   of
                   Christ
                   and
                   the
                   B.
                   Virgin
                   ,
                   and
                   of
                   the
                   Holy
                   Angels
                   and
                   Saints
                   .
                   If
                   any
                   man
                   think
                   otherwise
                   ,
                   and
                   have
                   any
                   doubt
                   in
                   his
                   mind
                   ,
                   or
                   any
                   wavering
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   about
                   the
                   Worship
                   of
                   the
                   Venerable
                   Images
                   ,
                   the
                   Holy
                   and
                   Oecumenical
                   Synod
                   hath
                   Anathematized
                   him
                   ;
                   and
                   what
                   is
                   an
                   Anathema
                   but
                   a
                   Separation
                   from
                   God
                
                 ?
                 And
                 thus
                 it
                 becomes
                 no
                 less
                 than
                 damnation
                 to
                 doubt
                 of
                 the
                 Worship
                 of
                 Images
                 .
                 O
                 blessed
                 Change
                 !
                 from
                 what
                 it
                 was
                 in
                 the
                 primitive
                 times
                 ,
                 when
                 it
                 was
                 damnation
                 to
                 worship
                 them
                 .
                 This
                 worship
                 he
                 expresses
                 in
                 the
                 same
                 Epistle
                 by
                 Kissing
                 ,
                 by
                 bowing
                 ,
                 by
                 prostration
                 ;
                 all
                 which
                 he
                 shews
                 from
                 the
                 signification
                 of
                 the
                 word
                 ,
                 and
                 the
                 use
                 of
                 it
                 in
                 Scripture
                 .
                 And
                 in
                 the
                 Definition
                 of
                 the
                 Council
                 ,
                 among
                 the
                 Acts
                 of
                 worship
                 ,
                 
                 are
                 reckoned
                 
                   the
                   oblation
                   of
                   Incense
                   and
                   Lights
                   ,
                   because
                   the
                   honour
                   of
                   the
                   Image
                   passes
                   to
                   the
                   thing
                   represented
                   by
                   it
                   .
                
                 So
                 that
                 all
                 external
                 acts
                 of
                 adoration
                 were
                 by
                 the
                 Definition
                 of
                 this
                 Council
                 to
                 be
                 performed
                 to
                 Images
                 ;
                 and
                 the
                 same
                 have
                 been
                 practised
                 by
                 the
                 approbation
                 of
                 the
                 
                   Roman
                   Church
                
                 ;
                 wherein
                 this
                 Council
                 of
                 Nice
                 is
                 received
                 as
                 a
                 
                   General
                   Council
                
                 ,
                 
                 and
                 appealed
                 to
                 by
                 the
                 Council
                 of
                 Trent
                 ,
                 
                 supposing
                 the
                 Decrees
                 of
                 that
                 Council
                 to
                 be
                 still
                 in
                 force
                 .
                 In
                 the
                 Constitutions
                 of
                 
                   Thomas
                   Arundel
                   Archbishop
                
                 of
                 Canterbury
                 made
                 in
                 the
                 Convocation
                 of
                 the
                 Bishops
                 and
                 Clergy
                 begun
                 at
                 S.
                 Pauls
                 ,
                 14
                 
                   Ian.
                   A.
                   D.
                
                 1408.
                 we
                 have
                 a
                 particular
                 enumeration
                 of
                 the
                 several
                 Acts
                 of
                 worship
                 which
                 were
                 required
                 to
                 be
                 performed
                 to
                 Images
                 ;
                 and
                 the
                 places
                 and
                 Reliques
                 of
                 the
                 Saints
                 ,
                 viz.
                 processions
                 ,
                 
                 
                   genuflections
                   ,
                   bowing
                   of
                   the
                   body
                   ,
                   thurifications
                   ,
                   deosculations
                   ,
                   oblations
                   ,
                   burnings
                   of
                   Lights
                   ,
                   and
                   Pilgrimages
                   ,
                   and
                   all
                   other
                   forms
                   and
                   modes
                   of
                   worship
                   which
                   have
                   been
                   practised
                   in
                   the
                   times
                   of
                   our
                   predecessours
                   or
                   in
                   our
                   own
                
                 ;
                 and
                 this
                 not
                 only
                 the
                 People
                 were
                 required
                 to
                 practise
                 ,
                 but
                 
                   the
                   Clergy
                   to
                   teach
                   and
                   preach
                   up
                   the
                   worship
                   of
                   the
                   Cross
                   and
                   other
                   Images
                   with
                   these
                   acts
                   of
                   adoration
                   .
                
                 And
                 this
                 Constitution
                 is
                 extant
                 in
                 Lyndwood
                 as
                 part
                 of
                 the
                 
                   Canon
                   Law
                
                 then
                 in
                 force
                 ;
                 
                 who
                 in
                 his
                 Notes
                 upon
                 it
                 ,
                 observes
                 ,
                 
                   that
                   offering
                   incense
                   was
                   a
                   sacrifice
                   ,
                   as
                   it
                   was
                   burnt
                   upon
                   the
                   Altar
                   ,
                   and
                   a
                   part
                   of
                   Latria
                   ,
                   and
                   therefore
                
                 he
                 saith
                 ,
                 
                   the
                   same
                   incense
                   was
                   not
                   used
                   to
                   the
                   Clergy
                   and
                   people
                   with
                   that
                   burnt
                   upon
                   the
                   Altar
                   ,
                   but
                   of
                   another
                   sort
                   which
                   was
                   not
                   consecrated
                   .
                
                 In
                 the
                 Records
                 of
                 the
                 Tower
                 is
                 extant
                 the
                 Form
                 
                 of
                 Renunciation
                 imposed
                 on
                 the
                 Lollards
                 ,
                 
                 wherein
                 are
                 these
                 words
                 concerning
                 the
                 worship
                 of
                 Images
                 ,
                 
                 
                   I
                   do
                   swear
                   to
                   God
                   and
                   to
                   all
                   his
                   Seynts
                   upon
                   this
                   Holy
                   Gospell
                   ,
                   that
                   fro
                   this
                   day
                   forward
                   I
                   shall
                   Worship
                   Images
                   ,
                   with
                   praying
                   and
                   offering
                   unto
                   them
                   in
                   the
                   worschop
                   of
                   the
                   Seynts
                   that
                   they
                   be
                   made
                   after
                   .
                
                 And
                 yet
                 after
                 all
                 this
                 plain
                 evidence
                 ,
                 some
                 have
                 had
                 the
                 confidence
                 to
                 tell
                 us
                 ,
                 that
                 they
                 hardly
                 worship
                 Images
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 but
                 praying
                 to
                 them
                 they
                 abhorr
                 and
                 detest
                 .
                 What
                 conscientious
                 men
                 were
                 those
                 then
                 who
                 made
                 the
                 poor
                 Lollards
                 swear
                 to
                 do
                 that
                 ,
                 which
                 they
                 forbid
                 them
                 to
                 do
                 ?
                 But
                 surely
                 the
                 Bishops
                 and
                 Clergy
                 then
                 understood
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 as
                 well
                 as
                 
                   T.
                   G.
                
                 and
                 his
                 Brethren
                 do
                 at
                 this
                 day
                 ;
                 and
                 having
                 Authority
                 in
                 their
                 hands
                 were
                 not
                 so
                 cautious
                 and
                 reserved
                 in
                 this
                 matter
                 ,
                 as
                 some
                 think
                 it
                 for
                 their
                 interest
                 to
                 be
                 at
                 present
                 .
              
               
                 And
                 it
                 is
                 observable
                 ,
                 
                 that
                 those
                 learned
                 men
                 in
                 the
                 
                   Roman
                   Church
                
                 who
                 have
                 been
                 most
                 nice
                 and
                 scrupulous
                 in
                 this
                 matter
                 of
                 the
                 worship
                 of
                 Images
                 ,
                 have
                 yet
                 agreed
                 with
                 the
                 rest
                 in
                 the
                 practice
                 of
                 the
                 outward
                 acts
                 of
                 worship
                 towards
                 them
                 .
                 So
                 
                 Vasquez
                 observes
                 concerning
                 Durandus
                 ,
                 
                 Holcot
                 ,
                 and
                 
                   Picus
                   Mirandula
                
                 ,
                 who
                 speak
                 the
                 most
                 suspiciously
                 among
                 them
                 about
                 the
                 Worship
                 of
                 
                   Images
                   ,
                   that
                   they
                   agreed
                   with
                   the
                   Catholick
                   Church
                   in
                   performing
                   all
                   external
                   acts
                   of
                   adoration
                   to
                   Images
                   ,
                   and
                   that
                   they
                   differed
                   only
                   in
                   the
                   manner
                   of
                   speaking
                   from
                   the
                   rest
                   :
                   and
                   that
                   the
                   main
                   thing
                   the
                   Council
                   of
                
                 Nice
                 
                   determined
                   was
                   the
                   real
                   acts
                   of
                   worship
                   to
                   be
                   performed
                   to
                   Images
                   ,
                   leaving
                   the
                   several
                   ways
                   of
                   explaining
                   the
                   manner
                   of
                   giving
                   them
                   ,
                   and
                   the
                   names
                   of
                   this
                   worship
                   at
                   greater
                   liberty
                   .
                
                 The
                 same
                 ,
                 
                   Card.
                   Lugo
                
                 saith
                 ,
                 
                   that
                   these
                   men
                   differed
                   from
                   Hereticks
                   ,
                
                 
                 
                   because
                   these
                   utterly
                   refuse
                   giving
                   external
                   acts
                   of
                   adoration
                   to
                   Images
                   ,
                   which
                   they
                   allowed
                   .
                   Suarez
                
                 confesses
                 
                   that
                   some
                   of
                   the
                   Hereticks
                   condemned
                   by
                   the
                   Council
                   of
                
                 Nice
                 
                   did
                   maintain
                   the
                   Use
                   of
                   Images
                   for
                   Memory
                   ,
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   appears
                   by
                   the
                   Acts
                   of
                   the
                   Council
                
                 ;
                 
                 
                   and
                   that
                   all
                   Catholicks
                   agree
                   in
                   this
                   proposition
                   ,
                
                 Imagines
                 esse
                 adorandas
                 ,
                 
                   that
                   Imagines
                   are
                   to
                   be
                   worshipped
                   ,
                   although
                   some
                   ,
                
                 he
                 saith
                 ,
                 
                   do
                   so
                   explain
                   that
                   worship
                   as
                   to
                   differ
                   little
                   or
                   nothing
                   from
                   hereticks
                   .
                   So
                
                 Durandus
                 ,
                 
                 saith
                 he
                 ,
                 
                   openly
                   teacheth
                   that
                   Images
                   are
                   not
                   to
                   be
                   worshipped
                   ,
                   but
                   only
                
                 impropriè
                 &
                 abusivè
                 ,
                 
                   improperly
                   and
                   abusively
                   ,
                   because
                   at
                   their
                   presence
                   
                   we
                   call
                   to
                   mind
                   those
                   objects
                   represented
                   by
                   them
                   ,
                   which
                   are
                   worshipped
                   before
                   the
                   Images
                   ,
                   as
                   if
                   they
                   were
                   present
                   ,
                   and
                   on
                   this
                   account
                   the
                   Images
                   are
                   said
                   to
                   be
                   worshipped
                   .
                
              
               
                 It
                 will
                 contribute
                 much
                 to
                 the
                 understanding
                 the
                 State
                 of
                 this
                 Controversie
                 ,
                 to
                 shew
                 a
                 little
                 more
                 particularly
                 ,
                 what
                 the
                 opinion
                 of
                 these
                 men
                 was
                 ,
                 and
                 how
                 it
                 is
                 condemned
                 by
                 the
                 rest
                 as
                 
                   savouring
                   of
                   Heresie
                
                 ,
                 and
                 repugnant
                 to
                 the
                 Council
                 of
                 Nice
                 ,
                 and
                 the
                 sense
                 of
                 the
                 
                   Catholick
                   Church
                   .
                   Durandus
                
                 goes
                 upon
                 these
                 grounds
                 ,
                 1.
                 
                 That
                 worship
                 properly
                 belongs
                 to
                 him
                 in
                 whom
                 the
                 cause
                 of
                 that
                 worship
                 is
                 ,
                 and
                 by
                 accident
                 may
                 be
                 given
                 to
                 that
                 which
                 hath
                 only
                 a
                 relation
                 to
                 that
                 which
                 is
                 the
                 cause
                 .
                 2.
                 
                 In
                 him
                 to
                 whom
                 proper
                 worship
                 is
                 given
                 we
                 are
                 to
                 consider
                 both
                 the
                 Person
                 to
                 whom
                 it
                 is
                 given
                 ,
                 and
                 the
                 Cause
                 for
                 which
                 ;
                 worship
                 is
                 only
                 properly
                 given
                 to
                 the
                 Person
                 ,
                 and
                 not
                 to
                 any
                 part
                 of
                 him
                 ;
                 the
                 Cause
                 is
                 that
                 from
                 whence
                 the
                 excellency
                 of
                 the
                 Person
                 arises
                 .
                 3.
                 
                 That
                 
                   Supreme
                   worship
                
                 or
                 Latria
                 is
                 due
                 only
                 to
                 God
                 for
                 it self
                 ,
                 by
                 reason
                 of
                 his
                 Deity
                 ,
                 because
                 the
                 cause
                 of
                 this
                 honour
                 is
                 only
                 in
                 God
                 ;
                 but
                 by
                 accident
                 the
                 honour
                 of
                 Latria
                 may
                 belong
                 to
                 other
                 things
                 ;
                 Now
                 ,
                 saith
                 he
                 ,
                 a
                 thing
                 may
                 have
                 relation
                 to
                 God
                 
                 two
                 waies
                 ,
                 1.
                 
                 When
                 it
                 goes
                 to
                 make
                 up
                 the
                 
                   same
                   Person
                
                 ,
                 as
                 the
                 Humanity
                 of
                 Christ.
                 2.
                 
                 When
                 it
                 hath
                 only
                 an
                 
                   extrinsecal
                   relation
                
                 to
                 Him
                 ,
                 as
                 
                   Christs
                   Mother
                
                 ,
                 or
                 His
                 Image
                 .
                 4.
                 
                 That
                 the
                 
                   humane
                   nature
                
                 of
                 Christ
                 hath
                 only
                 by
                 accident
                 the
                 honour
                 of
                 Latria
                 given
                 to
                 it
                 ,
                 as
                 being
                 part
                 of
                 that
                 Person
                 who
                 is
                 worshipped
                 ,
                 who
                 is
                 the
                 Son
                 of
                 God
                 ;
                 but
                 the
                 Humanity
                 it self
                 is
                 not
                 properly
                 that
                 which
                 is
                 worshipped
                 ,
                 nor
                 is
                 the
                 Cause
                 or
                 reason
                 of
                 that
                 worship
                 ,
                 but
                 only
                 of
                 an
                 inferiour
                 .
                 5.
                 
                 Of
                 those
                 things
                 which
                 have
                 only
                 an
                 
                   extrinsecal
                   relation
                
                 to
                 God
                 ,
                 this
                 is
                 to
                 be
                 held
                 in
                 general
                 ;
                 that
                 either
                 they
                 deserve
                 
                   no
                   worship
                   at
                   all
                   of
                   themselves
                   ,
                
                 as
                 the
                 Cross
                 ,
                 and
                 Images
                 ,
                 or
                 other
                 inanimate
                 things
                 :
                 or
                 if
                 they
                 do
                 ,
                 as
                 the
                 
                   B.
                   Virgin
                
                 ,
                 it
                 is
                 an
                 
                   inferiour
                   worship
                
                 ;
                 of
                 the
                 first
                 he
                 determines
                 that
                 no
                 manner
                 of
                 worship
                 doth
                 belong
                 to
                 them
                 ,
                 no
                 not
                 to
                 the
                 Cross
                 it self
                 ,
                 upon
                 the
                 account
                 of
                 any
                 excellency
                 ,
                 
                 or
                 contact
                 of
                 Christ
                 ,
                 for
                 which
                 he
                 gives
                 this
                 reason
                 ,
                 
                   That
                   which
                   is
                   no
                   subject
                   capable
                   of
                   holiness
                   or
                   vertue
                   ,
                   cannot
                   in
                   it self
                   be
                   the
                   term
                   of
                   adoration
                   ,
                
                 but
                 the
                 Cross
                 on
                 which
                 Christ
                 did
                 hang
                 ,
                 was
                 not
                 a
                 subject
                 capable
                 of
                 
                   holiness
                   ,
                   &c.
                   
                   Nunquam
                   ergo
                   cruci
                   Christi
                   debetur
                   aliquis
                   honor
                   nisi
                   in
                   quantum
                   reducit
                   in
                   rememorationem
                   Christi
                
                 ;
                 no
                 kind
                 of
                 honour
                 is
                 
                 due
                 to
                 the
                 Cross
                 ,
                 but
                 as
                 it
                 calls
                 Christ
                 to
                 our
                 remembrance
                 .
                 6.
                 
                 That
                 although
                 the
                 conception
                 of
                 the
                 mind
                 be
                 of
                 the
                 thing
                 represented
                 upon
                 sight
                 of
                 an
                 Image
                 ;
                 there
                 is
                 still
                 a
                 
                   real
                   difference
                
                 in
                 the
                 thing
                 ,
                 and
                 in
                 the
                 conception
                 ,
                 between
                 the
                 Image
                 and
                 the
                 
                   thing
                   represented
                
                 ;
                 and
                 therefore
                 properly
                 speaking
                 the
                 
                   same
                   worship
                
                 is
                 never
                 due
                 to
                 the
                 Image
                 that
                 is
                 to
                 the
                 object
                 represented
                 by
                 it
                 .
                 But
                 ,
                 saith
                 he
                 ,
                 
                   because
                   we
                   must
                   speak
                   as
                   the
                   most
                   do
                   ,
                   the
                   Image
                   may
                   be
                   said
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   worship
                   with
                   the
                   thing
                   represented
                   ,
                   because
                   at
                   the
                   presence
                   of
                   the
                   Image
                   we
                   worship
                   the
                   object
                   represented
                   by
                   it
                   as
                   if
                   he
                   were
                   actually
                   present
                   .
                
              
               
                 Holkot
                 in
                 his
                 Lectures
                 on
                 the
                 Book
                 of
                 Wisdom
                 ,
                 
                 saith
                 ,
                 
                   That
                   in
                   a
                   large
                   sense
                   we
                   may
                   be
                   said
                   to
                   worship
                   the
                   Image
                   ,
                   because
                   by
                   the
                   Image
                   we
                   call
                   Christ
                   to
                   mind
                   ,
                   and
                   worship
                   him
                   before
                   the
                   Image
                   :
                   and
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   I
                   think
                   it
                   fitter
                   to
                   say
                   ,
                   that
                   I
                   do
                   not
                   worship
                   the
                   Image
                   of
                   Christ
                   ,
                   because
                   it
                   is
                   Wood
                   ,
                   nor
                   because
                   it
                   is
                   the
                   Image
                   of
                   Christ
                   ,
                   but
                   that
                   I
                   worship
                   Christ
                   before
                   his
                   Image
                   :
                
                 but
                 he
                 by
                 no
                 means
                 alloweth
                 ,
                 
                   that
                   Latria
                   in
                   any
                   sense
                   be
                   given
                   to
                   an
                   Image
                   of
                   Christ.
                
                 1.
                 
                 
                   Because
                   Latria
                   is
                   the
                   worship
                   due
                   only
                   to
                   God
                   ,
                   but
                   no
                   Image
                   is
                   God
                   :
                   and
                   therefore
                   
                   it
                   is
                   a
                   contradiction
                   to
                   say
                   ,
                   that
                   Latria
                   is
                   due
                   only
                   to
                   God
                   ,
                   and
                   yet
                   that
                   it
                   is
                   due
                   to
                   the
                   Image
                   of
                   Christ
                   ,
                   and
                   to
                   Christ.
                   2.
                   
                   Then
                   the
                   same
                   worship
                   would
                   be
                   due
                   to
                   Christ
                   and
                   to
                   a
                   Stone
                   ,
                   or
                   to
                   Christ
                   and
                   to
                   a
                   creature
                   .
                   3.
                   
                   He
                   that
                   gives
                   to
                   any
                   thing
                   the
                   worship
                   of
                   Latria
                   ,
                   confesseth
                   that
                   to
                   be
                   God
                   ;
                   therefore
                   a
                   man
                   may
                   as
                   lawfully
                   say
                   the
                   Image
                   is
                   God
                   ,
                   as
                   that
                   it
                   may
                   be
                   worshipped
                   with
                   Latria
                   ;
                   and
                   consequently
                   that
                   something
                   which
                   is
                   not
                   God
                   is
                   God.
                   Ioh.
                   Picus
                   Mirandula
                
                 gave
                 this
                 for
                 one
                 of
                 his
                 conclusions
                 ,
                 
                 
                   That
                   neither
                   the
                   Cross
                   ,
                   nor
                   any
                   other
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   after
                   the
                   way
                   of
                
                 Thomas
                 :
                 this
                 conclusion
                 was
                 condemned
                 ,
                 and
                 he
                 forced
                 to
                 write
                 an
                 Apology
                 for
                 it
                 :
                 where
                 he
                 saith
                 ,
                 
                   That
                   the
                   way
                   of
                
                 Thomas
                 
                   is
                   dangerous
                   ,
                   for
                   the
                   Image
                   as
                   an
                   Image
                   is
                   distinct
                   from
                   the
                   thing
                   represented
                   ,
                   therefore
                   if
                   as
                   such
                   it
                   terminates
                   the
                   worship
                   of
                   Latria
                   ,
                   it
                   seems
                   to
                   follow
                   that
                   something
                   which
                   is
                   not
                   God
                   is
                   worshipped
                   with
                   Latria
                   :
                
                 and
                 he
                 declares
                 ,
                 
                   that
                   he
                   agrees
                   with
                
                 Durandus
                 and
                 Holcot
                 :
                 
                   but
                   withal
                
                 ,
                 he
                 saith
                 ,
                 
                   that
                   this
                   conclusion
                   of
                   his
                   was
                   condemned
                   as
                   scandalous
                   ,
                   and
                   against
                   the
                   Custom
                   of
                   the
                   Universal
                   Church
                   .
                
                 Yet
                 ,
                 he
                 concludes
                 his
                 Apology
                 ,
                 with
                 saying
                 ,
                 
                   That
                   if
                   he
                   had
                   universally
                   condemned
                   the
                   worship
                   
                   of
                   Images
                   ,
                   his
                   proposition
                   had
                   been
                   Heretical
                   .
                
                 From
                 whence
                 it
                 appears
                 ,
                 that
                 these
                 persons
                 who
                 did
                 agree
                 in
                 the
                 practice
                 ,
                 yet
                 because
                 they
                 said
                 the
                 
                   Images
                   were
                   to
                   be
                   worshipped
                   only
                   improperly
                   and
                   abusively
                   ,
                
                 were
                 not
                 thought
                 to
                 believe
                 ,
                 or
                 do
                 what
                 the
                 
                   Church
                   required
                
                 .
                 Therefore
                 
                   Suarez
                   saith
                
                 ,
                 
                 (
                 1.
                 )
                 
                   That
                   it
                   is
                
                 defide
                 ,
                 
                   or
                   an
                   article
                   of
                   Faith
                
                 ,
                 imagines
                 esse
                 adorandas
                 ,
                 
                   that
                   Images
                   are
                   to
                   be
                   worshipped
                   ,
                   and
                   that
                   to
                   be
                   owned
                   not
                   in
                   any
                   limited
                   and
                   improper
                   sense
                   ,
                   but
                   absolutely
                   and
                   simply
                   ;
                   which
                   article
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   founded
                   in
                   the
                   Tradition
                   and
                   Definitions
                   of
                   the
                   Church
                   ,
                   and
                   he
                   proves
                   it
                   by
                   the
                   constant
                   practice
                   of
                   the
                   Church
                   .
                
                 (
                 2.
                 )
                 
                   That
                   Images
                   are
                   to
                   be
                   worshipped
                   not
                   abusively
                   and
                   improperly
                   ,
                   but
                
                 verè
                 &
                 propriè
                 ,
                 
                   truly
                   and
                   properly
                   ,
                   and
                   that
                   the
                   contrary
                   opinion
                   of
                
                 Durandus
                 
                   is
                   dangerous
                   ,
                   rash
                   ,
                   and
                   savouring
                   of
                   Heresie
                   .
                   So
                   ,
                
                 he
                 saith
                 ,
                 
                   Medina
                   determines
                   it
                
                 ,
                 
                 
                   who
                   reports
                   that
                
                 Victoria
                 
                   said
                   it
                   was
                   Heretical
                   ;
                   and
                   this
                   conclusion
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   commonly
                   received
                   among
                   the
                   modern
                   Divines
                   ;
                   and
                   he
                   proves
                   it
                   from
                   the
                   Definitions
                   of
                   Councils
                   ;
                   especially
                   the
                   second
                   Council
                   of
                   Nice
                   ,
                
                 which
                 
                   hath
                   defined
                   it
                   under
                   an
                   Anathema
                   .
                   But
                   ,
                
                 he
                 adds
                 ,
                 
                   if
                   Images
                   were
                   only
                   to
                   be
                   worshipped
                   abusively
                   and
                   improperly
                   ,
                   the
                   worship
                   of
                   them
                   was
                   rather
                   simply
                   
                   to
                   be
                   denied
                   than
                   affirmed
                   ;
                   for
                   an
                   improper
                   and
                   abusive
                   worship
                   is
                   no
                   worship
                   at
                   all
                   ;
                   and
                   they
                   were
                   not
                   to
                   be
                   condemned
                   for
                   Hereticks
                   ,
                   who
                   allow
                   the
                   use
                   of
                   Images
                   for
                   memory
                   ,
                   and
                   only
                   deny
                   their
                   worship
                   .
                
                 To
                 which
                 he
                 subjoyns
                 this
                 Reason
                 ,
                 
                   either
                   the
                   Image
                   truly
                   and
                   in
                   it self
                   ,
                   is
                   at
                   least
                   the
                   material
                   object
                   of
                   worship
                   ,
                   total
                   ,
                   or
                   partial
                   ,
                   or
                   it
                   is
                   not
                   ;
                   if
                   it
                   be
                   ,
                   the
                   thing
                   is
                   granted
                   ;
                   if
                   not
                   ,
                   then
                   in
                   plain
                   terms
                   ,
                   the
                   Image
                   is
                   not
                   worshipped
                   .
                   For
                   it
                   is
                   neither
                   the
                   formal
                   nor
                   the
                   material
                   object
                   of
                   worship
                   ;
                   but
                   only
                   the
                   occasion
                   or
                   sign
                   exciting
                   men
                   to
                   worship
                   the
                   thing
                   represented
                   .
                   And
                   according
                   to
                   this
                   opinion
                   ,
                   the
                   Hereticks
                   would
                   speak
                   more
                   properly
                   than
                   the
                   Catholicks
                   .
                   For
                   he
                   that
                   at
                   the
                   sight
                   of
                   a
                   beautiful
                   creature
                   is
                   excited
                   to
                   praise
                   or
                   love
                   the
                   Creator
                   ,
                   cannot
                   be
                   said
                   to
                   praise
                   or
                   love
                   the
                   creature
                   ,
                   although
                   the
                   presence
                   of
                   the
                   Creature
                   did
                   raise
                   that
                   devotion
                   .
                   Therefore
                   ,
                
                 saith
                 he
                 ,
                 the
                 Nicene
                 
                   Council
                   did
                   condemn
                   this
                   opinion
                   ,
                   when
                   it
                   condemned
                   those
                   who
                   said
                   that
                   Images
                   did
                   only
                   serve
                   for
                   memory
                   ,
                   which
                   in
                   truth
                   is
                   all
                   the
                   use
                   that
                   opinion
                   allows
                   them
                   ;
                   and
                   when
                   the
                
                 Nicene
                 
                   Council
                   declares
                   the
                   worship
                   given
                   to
                   Images
                   not
                   to
                   be
                   Latria
                   ;
                   for
                   if
                   no
                   more
                   worship
                   be
                   allowed
                   ,
                   but
                   only
                   worshipping
                   the
                   object
                   
                   in
                   presence
                   of
                   the
                   Image
                   ,
                   then
                   the
                   most
                   perfect
                   Latria
                   may
                   be
                   given
                   to
                   Christ
                   before
                   the
                   Image
                   ;
                   and
                   consequently
                   the
                   worship
                   in
                   that
                   abusive
                   and
                   improper
                   sense
                   may
                   be
                   Latria
                   ,
                   which
                   the
                   Council
                   denies
                   :
                   and
                   farther
                   the
                   same
                   Council
                   saith
                   ,
                   that
                   not
                   only
                   the
                   exemplar
                   may
                   be
                   worshipped
                   in
                   the
                   Image
                   ,
                   but
                   that
                   the
                   Image
                   is
                   to
                   be
                   worshipped
                   for
                   the
                   sake
                   of
                   the
                   exemplar
                   ,
                   by
                   which
                   it
                   determines
                   the
                   Image
                   to
                   be
                   the
                   object
                   of
                   worship
                   ,
                   although
                   the
                   Reason
                   of
                   it
                   be
                   the
                   thing
                   represented
                   .
                
                 (
                 3.
                 )
                 Suarez
                 .
                 saith
                 ,
                 
                   That
                   not
                   only
                   the
                   external
                   acts
                   of
                   adoration
                   are
                   to
                   be
                   performed
                   towards
                   Images
                   ,
                   but
                   the
                   very
                   intention
                   of
                   worship
                   to
                   be
                   directed
                   towards
                   them
                   :
                   For
                   even
                
                 Durandus
                 
                   himself
                   did
                   allow
                   the
                   external
                   acts
                   to
                   be
                   done
                   towards
                   them
                   ,
                   and
                   because
                   the
                   inward
                   intention
                   he
                   said
                   was
                   directed
                   to
                   the
                   exemplar
                   ,
                   therefore
                   he
                   said
                   the
                   Images
                   were
                   only
                   said
                   abusively
                   to
                   be
                   worshipped
                   .
                
                 For
                 which
                 
                   assertion
                   Suarez
                
                 gives
                 these
                 reasons
                 ,
                 (
                 1.
                 )
                 
                   The
                   external
                   act
                   without
                   the
                   intention
                   of
                   the
                   mind
                   is
                   no
                   proper
                   worship
                   ,
                   but
                   only
                   counterfeit
                   .
                   And
                
                 Leontius
                 ,
                 
                   quoted
                   in
                   the
                   Council
                   of
                
                 Nice
                 ,
                 
                   saith
                   ,
                   In
                   all
                   worship
                   the
                   inward
                   intention
                   is
                   required
                   .
                
                 (
                 2.
                 )
                 
                   From
                   many
                   passages
                   in
                   that
                   Council
                   ,
                   implying
                   that
                   the
                   intention
                   
                   of
                   worship
                   ought
                   to
                   be
                   about
                   the
                   Images
                   ,
                   because
                   they
                   are
                   said
                   to
                   deserve
                   worship
                   ,
                   and
                   from
                   the
                   sayings
                   of
                
                 Epiphanius
                 ,
                 Basilius
                 ,
                 Adrianus
                 ,
                 Tarasius
                 
                   there
                   extant
                   ,
                   and
                
                 Elias
                 Cretensis
                 ,
                 
                   who
                   saith
                   he
                   did
                   perfectly
                   worship
                   them
                   ,
                   which
                   could
                   not
                   be
                   without
                   the
                   inward
                   intention
                   .
                   And
                   from
                   the
                   Council
                   of
                
                 Trent
                 ,
                 
                   which
                   calls
                   it
                   due
                   honour
                   and
                   worship
                   ;
                   but
                   it
                   cannot
                   be
                   any
                   true
                   honour
                   without
                   the
                   inward
                   intention
                   .
                
                 (
                 3.
                 )
                 
                   To
                   perform
                   the
                   external
                   acts
                   of
                   worship
                   before
                   an
                   Image
                   ,
                   is
                   either
                   to
                   worship
                   it
                   ,
                   or
                   not
                   :
                   if
                   it
                   be
                   ,
                   then
                   the
                   inward
                   intention
                   is
                   granted
                   ;
                   but
                   since
                   there
                   may
                   be
                   a
                   distinction
                   between
                   the
                   intention
                   of
                   worship
                   ,
                   and
                   the
                   intention
                   of
                   performing
                   the
                   external
                   acts
                   of
                   worship
                   ;
                   in
                   order
                   to
                   worship
                   it
                   is
                   not
                   only
                   necessary
                   to
                   perform
                   the
                   material
                   acts
                   ,
                   but
                   to
                   do
                   them
                   with
                   the
                   intention
                   of
                   giving
                   worship
                   by
                   them
                   .
                   Neither
                   is
                   it
                   enough
                   to
                   say
                   ,
                
                 that
                 there
                 is
                 an
                 inward
                 intention
                 ,
                 but
                 the
                 outward
                 acts
                 are
                 towards
                 the
                 Image
                 ,
                 and
                 the
                 inward
                 intention
                 to
                 the
                 exemplar
                 ,
                 For
                 ,
                 saith
                 
                   Suarez
                   ,
                   as
                   true
                   worship
                   doth
                   essentially
                   require
                   the
                   intention
                   of
                   worship
                   ,
                   so
                   the
                   worship
                   of
                   this
                   or
                   that
                   particular
                   thing
                   doth
                   require
                   a
                   proportionable
                   intention
                   towards
                   that
                   thing
                   :
                   and
                   the
                   worship
                   of
                   one
                   thing
                   cannot
                   be
                   said
                   to
                   be
                   the
                   worship
                   of
                   
                   another
                   thing
                   distinct
                   from
                   it
                   ,
                   unless
                   it
                   be
                   some
                   way
                   participated
                   by
                   it
                   ;
                   but
                   the
                   Image
                   is
                   a
                   distinct
                   thing
                   from
                   the
                   exemplar
                   ,
                   therefore
                   the
                   worship
                   of
                   the
                   exemplar
                   cannot
                   be
                   said
                   to
                   be
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   unless
                   the
                   Image
                   do
                   partake
                   of
                   the
                   worship
                   ,
                   and
                   consequently
                   there
                   must
                   be
                   an
                   intention
                   of
                   giving
                   worship
                   to
                   the
                   Image
                   .
                   This
                   ,
                
                 saith
                 he
                 ,
                 
                   may
                   be
                   illustrated
                   by
                   an
                   example
                   ;
                   If
                   a
                   man
                   kiss
                   the
                   ground
                   out
                   of
                   a
                   meer
                   intention
                   of
                   giving
                   worship
                   to
                   God
                   thereby
                   ,
                   he
                   cannot
                   truly
                   and
                   properly
                   be
                   said
                   to
                   worship
                   the
                   ground
                   about
                   which
                   the
                   material
                   action
                   is
                   conversant
                   ,
                   but
                   only
                   God
                   to
                   whom
                   he
                   directed
                   his
                   worship
                   .
                   And
                   all
                   this
                   he
                   confirms
                   by
                   more
                   passages
                   out
                   of
                   the
                
                 Nicene
                 
                   Council
                   ,
                   which
                
                 ,
                 he
                 saith
                 ,
                 
                   was
                   not
                   so
                   regardless
                   about
                   the
                   manner
                   and
                   names
                   of
                   worship
                   as
                
                 Vasquez
                 
                   imagined
                   ,
                   but
                   took
                   great
                   care
                   to
                   express
                   it self
                   so
                   that
                   true
                   and
                   proper
                   worship
                   be
                   given
                   to
                   Images
                   ;
                   which
                   it
                   defines
                   under
                   an
                   Anathema
                   ;
                   and
                   although
                   it
                   useth
                   other
                   words
                   ,
                   of
                   salutation
                   ,
                   honour
                   ,
                
                 &c.
                 
                   yet
                   it
                   makes
                   these
                   aequivalent
                   to
                   that
                   real
                   worship
                   which
                   it
                   doth
                   expresly
                   require
                   .
                   Ambros
                   .
                   Catharinus
                
                 saith
                 ,
                 
                 
                   that
                   the
                   opinion
                   of
                   those
                   who
                   say
                   Images
                   are
                   not
                   truly
                   and
                   properly
                   to
                   be
                   worshipped
                   ,
                   but
                   God
                   to
                   be
                   worshipped
                   before
                   an
                   Image
                   ,
                   differs
                   very
                   
                   little
                   from
                   those
                   who
                   deny
                   any
                   worship
                   of
                   Images
                   ,
                   and
                   is
                   repugnant
                   to
                   the
                   practice
                   of
                   the
                   Church
                   ,
                   because
                   we
                   direct
                   our
                   gestures
                   ,
                   our
                   words
                   and
                   signs
                   of
                   adoration
                   to
                   the
                   Images
                   ,
                   to
                   which
                   likewise
                   we
                   burn
                   incense
                   :
                   And
                   we
                   worship
                   the
                   Cross
                   ,
                   saying
                   ,
                
                 O
                 Crux
                 ave
                 ,
                 spes
                 unica
                 ,
                 &c.
                 
                 And
                 he
                 proves
                 at
                 large
                 by
                 the
                 
                   second
                   Council
                   of
                
                 Nice
                 ,
                 
                   that
                   true
                   and
                   real
                   worship
                   was
                   required
                   to
                   be
                   given
                   to
                   Images
                   ;
                   and
                
                 concludes
                 
                   that
                   Images
                   are
                   not
                   meerly
                   for
                   instruction
                   ,
                
                 
                 
                   or
                   memory
                   ,
                   or
                   exciting
                   devotion
                   ,
                   but
                   that
                   they
                   are
                   set
                   up
                   properly
                   for
                   worship
                   .
                   Therefore
                   if
                   any
                   man
                   asks
                   another
                   ,
                
                 Súntne
                 adorandae
                 Imagines
                 ?
                 intrepidè
                 respondeat
                 ,
                 adorandae
                 .
                 
                   Are
                   Images
                   to
                   be
                   worshipped
                   ?
                   let
                   him
                   answer
                   without
                   fear
                   ,
                   they
                   are
                   .
                   Because
                   ,
                
                 saith
                 he
                 ,
                 
                   Images
                   being
                   set
                   apart
                   by
                   the
                   inspiration
                   of
                   the
                   Holy
                   Ghost
                   for
                   such
                   a
                   sacred
                   use
                   ,
                   do
                   obtain
                   such
                   a
                   degree
                   of
                   Sanctification
                   ,
                   that
                   whoever
                   violates
                   them
                   is
                   guilty
                   of
                   Sacriledge
                   and
                   Treason
                   against
                   the
                   Divine
                   Majesty
                   .
                   For
                   ,
                
                 saith
                 he
                 ,
                 
                   God
                   himself
                   is
                   most
                   truly
                   believed
                   to
                   be
                   present
                   in
                   them
                   after
                   a
                   particular
                   manner
                   ,
                   and
                   he
                   shews
                   his
                   power
                   and
                   presence
                   by
                   them
                   ,
                   using
                   them
                   often
                   for
                   Oracles
                   ;
                   that
                   after
                   this
                   manner
                   our
                   Saviours
                   saying
                   is
                   fulfilled
                   ,
                
                 I
                 am
                 with
                 you
                 to
                 the
                 end
                 of
                 the
                 World.
                 
                 
                   And
                   for
                   the
                   sake
                   of
                   this
                   peculiar
                   presence
                   of
                   God
                   which
                   we
                   sensibly
                   perceive
                   (
                   and
                   if
                   I
                   should
                   deny
                   that
                   I
                   had
                   done
                   it
                   my self
                   I
                   should
                   be
                   a
                   lyar
                   and
                   ungrateful
                   )
                   Images
                   do
                   deserve
                   a
                   peculiar
                   adoration
                   ,
                   but
                   short
                   of
                   Latria
                   ,
                   because
                   they
                   are
                   sanctified
                   for
                   such
                   spiritual
                   offices
                   .
                   Naclantus
                
                 another
                 
                   Italian
                   Bishop
                
                 ,
                 
                 and
                 an
                 eminent
                 Divine
                 in
                 the
                 Council
                 of
                 Trent
                 as
                 well
                 as
                 Catharinus
                 saith
                 ,
                 
                   That
                   it
                   is
                   needless
                   caution
                   for
                   any
                   to
                   say
                   ,
                   that
                   they
                   worship
                   before
                   the
                   Image
                   ,
                
                 sed
                 &
                 adorare
                 imaginem
                 sine
                 quo
                 volueris
                 scrupulo
                 ,
                 
                   but
                   they
                   may
                   say
                   it
                   roundly
                   ,
                   and
                   without
                   the
                   least
                   scruple
                   that
                   they
                   worship
                   the
                   Image
                   .
                   Bellarmine
                
                 saith
                 ,
                 
                 
                   That
                   the
                   Images
                   of
                   Christ
                   and
                   the
                   Saints
                   are
                   to
                   be
                   worshipped
                   ,
                   not
                   only
                   by
                   accident
                   and
                   improperly
                   ,
                   but
                   by
                   themselves
                   and
                   properly
                   ,
                   so
                   that
                   they
                   terminate
                   the
                   worship
                   ,
                   as
                   they
                   are
                   considered
                   in
                   themselves
                   ,
                   and
                   not
                   barely
                   as
                   they
                   represent
                   the
                   exemplar
                   :
                
                 which
                 he
                 proves
                 from
                 the
                 definition
                 of
                 the
                 Council
                 of
                 Nice
                 ,
                 and
                 the
                 same
                 reasons
                 which
                 are
                 mentioned
                 from
                 Suarez
                 before
                 .
                 
                   Dominicus
                   Soto
                
                 another
                 great
                 Divine
                 of
                 the
                 Council
                 of
                 Trent
                 ,
                 
                 determines
                 positively
                 ,
                 
                   That
                   Images
                   are
                   not
                   intended
                   by
                   the
                   Church
                   only
                   for
                   helps
                   to
                   memory
                   ;
                   for
                   we
                   do
                   not
                   worship
                   the
                   Scriptures
                   or
                   names
                   of
                   Saints
                   ,
                   which
                   call
                   them
                   
                   to
                   our
                   minds
                   ;
                   but
                   as
                   to
                   Images
                   we
                   ought
                   to
                   think
                   otherwise
                   ,
                   for
                   they
                   do
                   not
                   only
                   raise
                   our
                   minds
                   to
                   worship
                   those
                   who
                   are
                   represented
                   by
                   them
                   ,
                
                 sed
                 easdem
                 ipsas
                 debemus
                 adorare
                 ,
                 
                   we
                   ought
                   to
                   worship
                   the
                   Images
                   themselves
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   the
                   Church
                   doth
                   not
                   say
                   ,
                   We
                   worship
                   thee
                   ,
                   O
                   Christ
                   ,
                   but
                   thy
                   Cross
                   ,
                   and
                
                 O
                 Crux
                 ave
                 ,
                 spes
                 unica
                 ,
                 &c.
                 whose
                 words
                 are
                 repeated
                 and
                 approved
                 by
                 
                   Ferd.
                   Velosillus
                   .
                   Bernardus
                   Pujol
                
                 laies
                 down
                 this
                 assertion
                 ,
                 
                 
                   The
                   Image
                   truly
                   and
                   properly
                   is
                   the
                   matter
                   of
                   adoration
                   ,
                   and
                   the
                   worship
                   truly
                   and
                   properly
                   is
                   terminated
                   upon
                   it
                   :
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   plain
                   from
                   the
                   seventh
                   Council
                   and
                   from
                   several
                   others
                   ,
                   and
                   those
                   are
                   Anathematized
                   who
                   deny
                   it
                   .
                   And
                   the
                   definitions
                   of
                   Councils
                   being
                   absolutely
                   put
                   ,
                   are
                   properly
                   to
                   be
                   understood
                   :
                   therefore
                   the
                   worship
                   is
                   truly
                   and
                   properly
                   to
                   be
                   terminated
                   on
                   the
                   Image
                   :
                   and
                   not
                   only
                   the
                   external
                   but
                   the
                   internal
                   worship
                   is
                   ,
                
                 he
                 saith
                 ,
                 
                   to
                   be
                   terminated
                   on
                   the
                   Image
                   ,
                
                 which
                 he
                 proves
                 likewise
                 from
                 the
                 
                   second
                   Nicene
                   Council
                   ,
                   wherein
                   it
                   is
                   not
                   only
                   required
                   that
                   men
                   do
                   the
                   outward
                   acts
                   of
                   worship
                   ,
                   but
                   that
                   they
                   do
                   them
                   with
                   love
                   and
                   affection
                   .
                   And
                   when
                   ,
                
                 saith
                 he
                 ,
                 
                   the
                   Council
                   of
                
                 Trent
                 
                   mentions
                   the
                   external
                   acts
                
                 ,
                 
                 
                   it
                   implies
                   that
                   the
                   internal
                   worship
                   
                   is
                   terminated
                   upon
                   the
                   Images
                   ;
                   for
                   the
                   external
                   acts
                   have
                   not
                   the
                   nature
                   of
                   worship
                   ,
                   but
                   as
                   they
                   are
                   signs
                   of
                   internal
                   worship
                   .
                   And
                   to
                   say
                   that
                   the
                   worship
                   is
                   terminated
                   improperly
                   and
                   abusively
                   on
                   the
                   Image
                   ,
                   is
                   to
                   make
                   the
                   Councils
                   to
                   speak
                   improperly
                   and
                   abusively
                   ;
                   and
                   those
                   who
                   say
                   that
                   Images
                   are
                   improperly
                   worshipped
                   ,
                   do
                   not
                   only
                   err
                   in
                   the
                   manner
                   of
                   speaking
                   ,
                
                 
                 
                   but
                   in
                   the
                   thing
                   it self
                   .
                   Tannerus
                
                 saith
                 ,
                 
                 Absque
                 haesitatione
                 satendum
                 ,
                 imagines
                 non
                 solum
                 venerandas
                 &
                 colendas
                 ,
                 sed
                 etiam
                 adorandas
                 esse
                 ;
                 
                   that
                   we
                   should
                   say
                   it
                   without
                   hesitation
                   ,
                   that
                   Images
                   are
                   not
                   barely
                   to
                   be
                   honoured
                   or
                   reverenced
                   ,
                   but
                   to
                   be
                   adored
                   ;
                   which
                   he
                   likewise
                   proves
                   from
                   several
                   passages
                   of
                   the
                
                 Nicene
                 
                   synod
                   .
                   Ysambertus
                
                 delivers
                 his
                 sense
                 in
                 these
                 particulars
                 ,
                 
                 1.
                 
                 
                   That
                   the
                   worship
                   of
                   the
                   thing
                   represented
                   before
                   the
                   Image
                   ,
                   is
                   not
                   properly
                   worship
                   of
                   the
                   Image
                   ,
                   nor
                   agreeable
                   to
                   the
                   Definitions
                   of
                   Councils
                   .
                   For
                   that
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   only
                   properly
                   worshipped
                   ,
                   which
                   terminates
                   the
                   worship
                   ,
                   and
                   the
                   Councils
                   define
                   such
                   a
                   worship
                   of
                   Images
                   ;
                   which
                   is
                   terminated
                   upon
                   the
                   Images
                
                 ;
                 which
                 he
                 proves
                 from
                 the
                 Council
                 of
                 Trent
                 as
                 well
                 as
                 
                   Nice
                   ,
                   because
                   it
                   requires
                   such
                   acts
                   of
                   worship
                   ,
                   which
                   are
                   terminated
                   on
                   the
                   Images
                   .
                
                 2.
                 
                 
                   Adoration
                   may
                   be
                   directed
                   
                   to
                   the
                   Image
                   ,
                   as
                   to
                   the
                   thing
                   which
                   terminates
                   it
                   ;
                   and
                   to
                   the
                   exemplar
                   as
                   the
                   reason
                   of
                   it
                
                 ;
                 for
                 which
                 ,
                 besides
                 the
                 reasons
                 given
                 by
                 others
                 ,
                 he
                 gives
                 this
                 ,
                 
                   viz.
                   when
                   there
                   are
                   two
                   things
                   good
                   and
                   lawful
                   ,
                   and
                   there
                   is
                   no
                   positive
                   Precept
                   to
                   do
                   them
                   together
                   ,
                   then
                   it
                   is
                   lawful
                   to
                   do
                   one
                   without
                   the
                   other
                   :
                   but
                   in
                   the
                   act
                   of
                   worshipping
                   the
                   Image
                   with
                   the
                   exemplar
                   ,
                   there
                   are
                   two
                   good
                   acts
                   ,
                
                 viz.
                 
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   and
                   of
                   the
                   exemplar
                   ,
                   and
                   there
                   is
                   no
                   precept
                   of
                   the
                   Church
                   to
                   joyn
                   those
                   together
                   ,
                   therefore
                   it
                   is
                   lawful
                   to
                   do
                   one
                   without
                   the
                   other
                   .
                   Eligius
                   Bassaeus
                
                 desires
                 it
                 may
                 be
                 observed
                 ,
                 
                 
                   That
                   in
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   not
                   only
                   the
                   object
                   is
                   worshipped
                   ,
                   which
                   is
                   represented
                   by
                   it
                   ,
                   but
                   also
                   the
                   Image
                   it self
                   ,
                   seeing
                   that
                   is
                   properly
                   worshipped
                   ,
                   which
                   is
                   the
                   term
                   of
                   adoration
                   ,
                   or
                   the
                   matter
                   to
                   which
                   it
                   is
                   directed
                   .
                   This
                   is
                   the
                   Catholick
                   verity
                   ,
                
                 saith
                 Sylvius
                 ,
                 
                 
                   that
                   Images
                   are
                   truly
                   and
                   properly
                   to
                   be
                   worshipped
                   ,
                   so
                   that
                   the
                   honour
                   is
                   given
                   not
                   only
                   to
                   the
                   exemplar
                   ,
                   but
                   for
                   the
                   sake
                   of
                   that
                   to
                   the
                   Image
                   ,
                   and
                   this
                   is
                   defined
                   ,
                
                 he
                 saith
                 ,
                 
                   by
                   the
                   second
                   Council
                   of
                   Nice
                   .
                   Arriaga
                
                 laies
                 down
                 this
                 as
                 a
                 certain
                 principle
                 among
                 Catholicks
                 ,
                 
                 
                   That
                   Images
                   are
                   to
                   be
                   truly
                   worshipped
                   ,
                   which
                   all
                   the
                   Definitions
                   of
                   
                   Councils
                   do
                   clearly
                   manifest
                   ,
                   which
                   being
                   in
                   a
                   dogmatical
                   point
                   ,
                   and
                   against
                   Hereticks
                   cannot
                   without
                   danger
                   of
                   errour
                   be
                   explained
                   in
                   an
                   abusive
                   and
                   improper
                   sense
                   :
                
                 and
                 he
                 adds
                 afterwards
                 ,
                 
                 
                   that
                   the
                   opinion
                   of
                
                 Durandus
                 
                   seems
                   manifestly
                   condemned
                   by
                   all
                   those
                   definitions
                   of
                   Councils
                   which
                   require
                   true
                   worship
                   to
                   be
                   given
                   to
                   Images
                   :
                
                 and
                 he
                 produces
                 several
                 passages
                 of
                 the
                 
                   seventh
                   Synod
                
                 to
                 that
                 purpose
                 .
                 
                   And
                   it
                   signifies
                   nothing
                   to
                   their
                   excuse
                   ,
                   that
                   they
                   perform
                   the
                   outward
                   signs
                   of
                   worship
                   to
                   Images
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   since
                   they
                   allow
                   no
                   proper
                   worship
                   to
                   them
                   ,
                   the
                   Images
                   do
                   only
                   serve
                   to
                   excite
                   the
                   memory
                
                 ;
                 which
                 he
                 thus
                 farther
                 confirms
                 .
                 
                   It
                   is
                   not
                   credible
                   that
                   any
                   hereticks
                   (
                   supposing
                   the
                   object
                   represented
                   to
                   deserve
                   worship
                   )
                   should
                   imagine
                   it
                   lawful
                   to
                   worship
                   that
                   object
                   without
                   an
                   Image
                   ,
                   and
                   unlawful
                   to
                   do
                   it
                   when
                   the
                   memory
                   of
                   that
                   object
                   is
                   excited
                   upon
                   the
                   view
                   of
                   an
                   Image
                   ,
                   upon
                   supposition
                   that
                   no
                   worship
                   is
                   intended
                   to
                   be
                   given
                   to
                   the
                   Image
                   thereby
                   .
                   And
                   it
                   is
                   not
                   credible
                   ,
                   that
                   if
                   this
                   had
                   been
                   all
                   the
                   Councils
                   had
                   determined
                   ,
                   that
                   they
                   should
                   never
                   think
                   of
                   such
                   an
                   easie
                   way
                   of
                   satisfying
                   dissenters
                   ,
                   as
                   the
                   declaring
                   this
                   to
                   have
                   been
                   their
                   sense
                   would
                   have
                   been
                   .
                   But
                   the
                   controversie
                   lay
                   in
                   another
                   point
                   ,
                
                 viz.
                 
                   that
                   Images
                   
                   did
                   not
                   deserve
                   any
                   immediate
                   worship
                   ,
                   so
                   as
                   to
                   have
                   any
                   honour
                   done
                   to
                   them
                   ,
                   although
                   considered
                   only
                   as
                   the
                   material
                   objects
                   .
                   For
                   ,
                
                 saith
                 he
                 ,
                 
                   if
                   all
                   the
                   dispute
                   had
                   been
                   only
                   about
                   a
                   condition
                   exciting
                   men
                   to
                   adoration
                   ,
                   it
                   could
                   not
                   have
                   come
                   into
                   mens
                   heads
                   to
                   have
                   said
                   ,
                   that
                   because
                   Images
                   were
                   dead
                   and
                   inanimate
                   things
                   ,
                   they
                   could
                   not
                   be
                   a
                   meer
                   Physical
                   condition
                   of
                   adoration
                   ;
                   which
                   is
                   all
                   that
                
                 Durandus
                 
                   allows
                   them
                   .
                   Is
                   any
                   man
                   so
                   sensless
                   to
                   say
                   ,
                   that
                   because
                   words
                   are
                   inanimate
                   things
                   ,
                   therefore
                   they
                   ought
                   not
                   to
                   be
                   excited
                   to
                   the
                   worship
                   of
                   God
                   at
                   the
                   hearing
                   of
                   them
                   ?
                   and
                   the
                   case
                   is
                   the
                   same
                   of
                   the
                   representation
                   made
                   by
                   the
                   eye
                   or
                   by
                   the
                   ear
                   .
                   But
                   when
                   they
                   denyed
                   the
                   lawfulness
                   of
                   the
                   worship
                   of
                   them
                   ,
                   they
                   spake
                   of
                   true
                   and
                   real
                   worship
                   which
                   is
                   immediately
                   carried
                   to
                   the
                   Images
                   themselves
                   ,
                   and
                   for
                   this
                   they
                   made
                   use
                   of
                   an
                   argument
                   which
                   hath
                   an
                   appearance
                   of
                   Truth
                   ,
                
                 viz.
                 
                   that
                   Images
                   being
                   dead
                   things
                   have
                   no
                   excellency
                   to
                   deserve
                   any
                   real
                   worship
                   from
                   us
                   .
                   From
                   whence
                   it
                   follows
                   ,
                   that
                   when
                   the
                   Fathers
                   condemned
                   these
                   hereticks
                   ;
                   they
                   did
                   not
                   determine
                   that
                   they
                   might
                   be
                   used
                   as
                   a
                   condition
                   of
                   worship
                   ;
                   but
                   that
                   true
                   and
                   real
                   worship
                   was
                   to
                   be
                   given
                   to
                   them
                   .
                
              
               
               
                 
                   Cardinal
                   Lugo
                
                 saith
                 ,
                 
                 
                   that
                   to
                   the
                   worship
                   of
                   Images
                   ,
                   it
                   is
                   not
                   only
                   necessary
                   that
                   the
                   external
                   act
                   be
                   performed
                   to
                   the
                   Image
                   ,
                   of
                   kissing
                   ,
                   or
                   bowing
                   ,
                
                 &c.
                 
                   but
                   there
                   must
                   be
                   an
                   inward
                   affection
                   too
                   which
                   implyes
                   submission
                   .
                   For
                   ,
                
                 saith
                 he
                 ,
                 
                   worship
                   as
                   all
                   agree
                   ,
                   is
                   an
                   expression
                   of
                   submission
                   to
                   the
                   thing
                   worshipped
                   ;
                   and
                   it
                   would
                   be
                   ridiculous
                   to
                   say
                   that
                
                 Peter
                 
                   is
                   worshipped
                   by
                   that
                   token
                   of
                   submission
                   which
                   I
                   shew
                   to
                
                 Paul
                 ;
                 
                   therefore
                   to
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   the
                   outward
                   act
                   must
                   express
                   the
                   inward
                   submission
                   of
                   the
                   mind
                   to
                   it
                   ,
                   or
                   else
                   we
                   must
                   deny
                   the
                   common
                   definition
                   of
                   adoration
                   ,
                   and
                   make
                   a
                   new
                   one
                   .
                
                 And
                 this
                 he
                 afterwards
                 proves
                 to
                 have
                 been
                 the
                 definition
                 of
                 the
                 second
                 
                   Council
                   of
                
                 Nice
                 ,
                 
                   who
                   did
                   decree
                   that
                   true
                   and
                   real
                   worship
                   is
                   to
                   be
                   given
                   to
                   Images
                   as
                   they
                   are
                   distinct
                   from
                   the
                   exemplar
                   according
                   to
                   every
                   thing
                   that
                   is
                   required
                   to
                   the
                   Nature
                   of
                   Worship
                   .
                
                 Thus
                 I
                 have
                 fully
                 proved
                 from
                 the
                 Acts
                 of
                 the
                 Council
                 ,
                 and
                 the
                 judgement
                 of
                 so
                 many
                 of
                 the
                 most
                 learned
                 and
                 
                   eminent
                   Divines
                
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 that
                 by
                 the
                 Decree
                 of
                 the
                 
                   Nicene
                   Council
                
                 ,
                 such
                 
                   true
                   and
                   real
                   worship
                
                 is
                 to
                 be
                 given
                 to
                 Images
                 as
                 is
                 terminated
                 upon
                 the
                 
                   Images
                   themselves
                
                 .
              
               
               
                 
                 2.
                 
                 We
                 are
                 now
                 to
                 equire
                 
                   what
                   kind
                
                 of
                 worship
                 that
                 was
                 ,
                 which
                 the
                 second
                 Council
                 of
                 Nice
                 did
                 give
                 to
                 Images
                 :
                 which
                 will
                 appear
                 by
                 shewing
                 these
                 two
                 things
                 .
                 1.
                 
                 That
                 the
                 worship
                 required
                 was
                 higher
                 than
                 meer
                 reverence
                 .
                 2.
                 
                 That
                 it
                 was
                 lower
                 than
                 Latria
                 .
                 (
                 1.
                 )
                 That
                 it
                 was
                 higher
                 than
                 
                   meer
                   reverence
                   .
                   T.
                   G.
                
                 would
                 insinuate
                 ,
                 
                 
                   that
                   all
                   the
                   worship
                   required
                   by
                   the
                   Nicene
                   Council
                   ,
                   was
                   no
                   more
                   than
                   the
                   Reverence
                   shewed
                   to
                   the
                   Books
                   of
                   the
                   Holy
                   Gospels
                   ,
                   or
                   the
                   sacred
                   Utensils
                   of
                   the
                   Altar
                
                 ;
                 for
                 which
                 he
                 quotes
                 the
                 
                   definition
                   of
                   the
                   Council
                
                 ,
                 wherein
                 those
                 things
                 are
                 joyned
                 together
                 .
                 And
                 so
                 they
                 are
                 in
                 Hadrians
                 epistle
                 extant
                 in
                 the
                 Council
                 ,
                 in
                 the
                 
                   Latin
                   translation
                
                 (
                 for
                 the
                 Greek
                 hath
                 another
                 sense
                 )
                 and
                 in
                 Damascens
                 oration
                 ;
                 
                 but
                 to
                 clear
                 yet
                 farther
                 the
                 State
                 of
                 the
                 Question
                 ,
                 I
                 shall
                 shew
                 ,
                 1.
                 
                 The
                 difference
                 between
                 the
                 Reverence
                 of
                 these
                 things
                 ,
                 and
                 the
                 Worship
                 of
                 Images
                 .
                 2.
                 
                 That
                 the
                 Council
                 of
                 Nice
                 did
                 put
                 a
                 difference
                 between
                 them
                 .
              
               
                 1.
                 
                 For
                 the
                 difference
                 between
                 the
                 Reverence
                 of
                 these
                 things
                 ,
                 and
                 the
                 worship
                 of
                 Images
                 .
                 Although
                 no
                 irrational
                 or
                 inanimate
                 being
                 be
                 capable
                 of
                 that
                 real
                 excellency
                 to
                 deserve
                 any
                 honour
                 from
                 us
                 for
                 its
                 own
                 sake
                 ,
                 as
                 Aquinas
                 determines
                 ;
                 
                 
                 yet
                 such
                 things
                 may
                 have
                 a
                 relation
                 to
                 matters
                 of
                 so
                 high
                 a
                 nature
                 as
                 to
                 deserve
                 a
                 different
                 usage
                 and
                 regard
                 from
                 other
                 things
                 ;
                 as
                 the
                 Vessels
                 of
                 the
                 Church
                 ,
                 or
                 the
                 Chalices
                 are
                 not
                 to
                 be
                 used
                 for
                 common
                 drinking
                 ;
                 which
                 peculiarity
                 of
                 the
                 use
                 of
                 such
                 things
                 is
                 that
                 degree
                 of
                 honour
                 which
                 belongs
                 to
                 them
                 on
                 the
                 account
                 of
                 their
                 being
                 dedicated
                 to
                 sacred
                 purposes
                 .
                 So
                 S.
                 Augustin
                 saith
                 ,
                 
                 of
                 the
                 
                   sacred
                   Vessels
                   ,
                   that
                   they
                   are
                   consecrated
                   and
                   do
                   become
                   holy
                   by
                   their
                   Use
                   ,
                   being
                   separated
                   from
                   common
                   service
                   and
                   devoted
                   to
                   the
                   ministry
                   of
                   holy
                   things
                
                 ;
                 but
                 he
                 doth
                 plainly
                 distinguish
                 
                   the
                   respect
                
                 shewn
                 to
                 them
                 from
                 the
                 worship
                 of
                 Images
                 ;
                 for
                 a
                 little
                 before
                 he
                 speaks
                 
                   of
                   such
                   who
                   did
                   worship
                   or
                   pray
                   looking
                   upon
                   an
                   Image
                   ,
                   and
                   that
                   those
                   who
                   did
                   so
                   did
                   behave
                   themselves
                   as
                   if
                   they
                   expected
                   to
                   be
                   heard
                   by
                   the
                   Image
                   ;
                   but
                   do
                   we
                   pray
                   to
                   the
                   sacred
                   Utensils
                   because
                   we
                   make
                   use
                   of
                   them
                   in
                   our
                   prayers
                   to
                   God
                   ?
                
                 Little
                 did
                 S.
                 Austin
                 think
                 ,
                 that
                 
                   praying
                   looking
                   upon
                   Images
                
                 and
                 the
                 
                   Reverence
                   shewed
                   to
                   sacred
                   Vessels
                   on
                   the
                   account
                   of
                   their
                   use
                   ,
                
                 should
                 have
                 been
                 ranked
                 together
                 .
                 
                   He
                   that
                   prays
                   looking
                   upon
                   an
                   Image
                   ,
                
                 doth
                 either
                 direct
                 his
                 adoration
                 to
                 the
                 Image
                 ,
                 or
                 to
                 the
                 
                   Person
                   represented
                   by
                   the
                   Image
                
                 as
                 if
                 he
                 were
                 
                   actually
                   present
                
                 ,
                 
                 and
                 this
                 is
                 the
                 true
                 reason
                 of
                 the
                 worship
                 of
                 Images
                 ;
                 but
                 no
                 man
                 can
                 pretend
                 this
                 as
                 to
                 the
                 Reverence
                 of
                 
                   Holy
                   things
                
                 ,
                 because
                 all
                 their
                 holiness
                 consists
                 in
                 a
                 bare
                 
                   extrinsecal
                   denomination
                
                 ,
                 which
                 affords
                 no
                 reason
                 for
                 any
                 more
                 than
                 such
                 an
                 esteem
                 as
                 belongs
                 to
                 
                   sacred
                   Things
                
                 ,
                 and
                 not
                 for
                 any
                 act
                 of
                 worship
                 to
                 be
                 done
                 to
                 them
                 .
                 They
                 who
                 make
                 the
                 
                   Images
                   themselves
                
                 to
                 be
                 the
                 
                   material
                   object
                
                 or
                 term
                 of
                 adoration
                 ,
                 do
                 yet
                 say
                 that
                 the
                 
                   formal
                   reason
                
                 of
                 that
                 worship
                 is
                 to
                 be
                 taken
                 from
                 the
                 
                   object
                   represented
                
                 :
                 others
                 say
                 ,
                 that
                 the
                 
                   thing
                   represented
                
                 ,
                 and
                 
                   the
                   Image
                   are
                   worshipped
                   with
                   the
                   same
                   act
                   of
                   adoration
                
                 ;
                 but
                 both
                 sorts
                 do
                 make
                 the
                 representation
                 in
                 an
                 Image
                 to
                 be
                 the
                 ground
                 and
                 reason
                 of
                 the
                 worship
                 given
                 to
                 it
                 .
                 Why
                 then
                 should
                 those
                 things
                 ,
                 which
                 do
                 not
                 represent
                 be
                 worshipped
                 as
                 those
                 that
                 do
                 ?
                 Are
                 not
                 Images
                 appointed
                 by
                 the
                 Definition
                 of
                 the
                 
                   Nicene
                   Council
                   to
                   be
                   set
                   up
                   in
                   Churches
                   ,
                   and
                   in
                   High
                   wayes
                   ,
                
                 on
                 purpose
                 for
                 worship
                 ?
                 Are
                 they
                 not
                 formed
                 ,
                 and
                 
                   set
                   forth
                
                 with
                 all
                 advantages
                 to
                 allure
                 men
                 to
                 the
                 worship
                 of
                 them
                 ?
                 And
                 after
                 all
                 this
                 ,
                 is
                 no
                 more
                 meant
                 by
                 their
                 worship
                 than
                 by
                 the
                 Reverence
                 of
                 
                   Holy
                   things
                
                 ;
                 which
                 are
                 designed
                 for
                 a
                 
                   peculiar
                   use
                
                 ,
                 and
                 serve
                 for
                 other
                 ends
                 than
                 to
                 be
                 worshipped
                 by
                 us
                 ?
                 If
                 Images
                 
                 were
                 set
                 up
                 in
                 Churches
                 only
                 for
                 memory
                 and
                 instruction
                 ,
                 and
                 were
                 as
                 much
                 appointed
                 by
                 God
                 to
                 inform
                 us
                 of
                 his
                 Will
                 ,
                 as
                 the
                 
                   Holy
                   Scriptures
                
                 are
                 ;
                 there
                 were
                 some
                 colour
                 of
                 shewing
                 a
                 like
                 regard
                 to
                 them
                 as
                 to
                 the
                 
                   Holy
                   Bible
                
                 ;
                 but
                 it
                 is
                 quite
                 otherwise
                 ,
                 they
                 were
                 never
                 appointed
                 for
                 that
                 purpose
                 ,
                 they
                 are
                 uncapable
                 of
                 doing
                 it
                 ,
                 and
                 are
                 set
                 up
                 for
                 adoration
                 ;
                 and
                 yet
                 can
                 the
                 same
                 men
                 who
                 commanded
                 their
                 worship
                 ,
                 have
                 any
                 pretence
                 for
                 making
                 the
                 Reverence
                 to
                 the
                 Bible
                 and
                 the
                 worship
                 of
                 Images
                 to
                 be
                 alike
                 ?
                 Besides
                 all
                 this
                 ,
                 is
                 there
                 no
                 difference
                 between
                 a
                 
                   Religious
                   respect
                
                 (
                 if
                 I
                 may
                 so
                 call
                 it
                 )
                 to
                 
                   sacred
                   places
                
                 and
                 things
                 ,
                 and
                 all
                 the
                 most
                 solemn
                 Acts
                 of
                 adoration
                 which
                 were
                 ever
                 given
                 to
                 Images
                 by
                 the
                 greatest
                 Idolaters
                 ?
                 such
                 as
                 kneelings
                 before
                 them
                 ,
                 
                   prostrations
                   ,
                   praying
                   with
                   their
                   eyes
                   fixed
                   upon
                   them
                   ,
                
                 as
                 though
                 they
                 were
                 speaking
                 to
                 them
                 ;
                 
                   burning
                   incense
                   and
                   lights
                   before
                   them
                   :
                
                 which
                 are
                 as
                 great
                 Testimonies
                 of
                 Worship
                 as
                 were
                 ever
                 used
                 by
                 the
                 grossest
                 and
                 most
                 sottish
                 Idolaters
                 .
                 I
                 may
                 rather
                 say
                 ,
                 there
                 is
                 no
                 great
                 difference
                 between
                 them
                 and
                 their
                 Images
                 ,
                 that
                 can
                 see
                 no
                 difference
                 between
                 such
                 worship
                 and
                 the
                 Reverence
                 of
                 
                   Holy
                   things
                
                 .
              
               
               
                 2.
                 
                 That
                 the
                 Council
                 of
                 Nice
                 did
                 put
                 a
                 difference
                 between
                 these
                 things
                 .
                 For
                 however
                 ,
                 to
                 blind
                 the
                 business
                 as
                 much
                 as
                 might
                 be
                 ,
                 they
                 put
                 them
                 together
                 in
                 the
                 Definition
                 ,
                 yet
                 if
                 we
                 observe
                 the
                 ground
                 on
                 which
                 it
                 established
                 the
                 worship
                 of
                 Images
                 ,
                 was
                 such
                 as
                 referred
                 to
                 the
                 things
                 represented
                 by
                 them
                 ,
                 and
                 not
                 any
                 
                   sacred
                   use
                   of
                   them
                
                 :
                 and
                 those
                 expressed
                 in
                 the
                 very
                 same
                 Definition
                 .
                 
                 For
                 ,
                 say
                 they
                 ,
                 
                   they
                   honour
                   of
                   the
                   Image
                   passes
                   to
                   the
                   Prototype
                   ,
                   and
                   he
                   that
                   worships
                   the
                   Image
                   doth
                   in
                   that
                   worship
                   the
                   thing
                   represented
                   .
                
                 By
                 which
                 they
                 lay
                 the
                 foundation
                 of
                 the
                 worship
                 of
                 Images
                 upon
                 a
                 thing
                 peculiar
                 to
                 them
                 ,
                 and
                 that
                 doth
                 not
                 hold
                 for
                 the
                 other
                 things
                 .
                 And
                 this
                 reason
                 here
                 assigned
                 runs
                 through
                 all
                 the
                 several
                 discourses
                 in
                 that
                 Synod
                 ,
                 of
                 
                   Hadrian
                   ,
                   Theodorus
                   ,
                   Tarasius
                   ,
                   Germanus
                   ,
                   Leontius
                
                 and
                 Epiphanius
                 ;
                 and
                 the
                 very
                 same
                 reason
                 is
                 assigned
                 by
                 the
                 Council
                 of
                 Trent
                 .
                 It
                 is
                 observed
                 out
                 of
                 S.
                 Augustin
                 ,
                 
                 
                   that
                   the
                   most
                   sacred
                   things
                   are
                   only
                   capable
                   of
                   honour
                   ,
                
                 honorem
                 tanquam
                 Religiosa
                 possunt
                 habere
                 ,
                 where
                 he
                 speaks
                 of
                 
                   the
                   elements
                   of
                   the
                   Eucharist
                
                 ,
                 but
                 Tarasius
                 in
                 this
                 Council
                 of
                 Nice
                 pronounces
                 them
                 all
                 
                   guilty
                   of
                   hypocrisie
                   ,
                   who
                   would
                   only
                   give
                   honour
                   and
                   not
                   Worship
                   to
                   Images
                   :
                
                 
                 by
                 which
                 it
                 appears
                 that
                 the
                 
                 Council
                 determined
                 more
                 than
                 
                   meer
                   Reverence
                
                 to
                 be
                 given
                 to
                 Images
                 .
              
               
                 2.
                 
                 That
                 this
                 worship
                 which
                 the
                 Council
                 of
                 Nice
                 determined
                 was
                 lower
                 than
                 Latria
                 ,
                 For
                 so
                 it
                 follows
                 in
                 the
                 definition
                 of
                 the
                 
                   Council
                   ,
                   that
                   they
                   only
                   meant
                   an
                   honorary
                   adoration
                   and
                   not
                   true
                   Latria
                   ,
                   which
                   is
                   only
                   due
                   to
                   God.
                   Tarasius
                
                 upon
                 reading
                 Pope
                 Hadrians
                 Epistle
                 declares
                 his
                 consent
                 to
                 the
                 worship
                 of
                 Images
                 asserted
                 in
                 it
                 ,
                 
                 
                   reserving
                   Latria
                   ,
                   and
                   Faith
                   to
                   God
                   alone
                   .
                
                 To
                 the
                 same
                 purpose
                 speaks
                 
                   Constantinus
                   Bishop
                
                 of
                 Constantia
                 in
                 Cyprus
                 upon
                 reading
                 the
                 Epistle
                 of
                 Theodorus
                 ;
                 
                 whose
                 words
                 I
                 grant
                 were
                 mistaken
                 by
                 the
                 translatour
                 of
                 the
                 Council
                 into
                 Latin
                 ,
                 as
                 appears
                 by
                 what
                 he
                 is
                 charged
                 with
                 in
                 the
                 
                   Caroline
                   Book
                
                 ,
                 and
                 his
                 words
                 in
                 the
                 Acts
                 of
                 the
                 
                   Council
                   ;
                   but
                   it
                   doth
                   not
                   therefore
                   follow
                   ,
                
                 as
                 
                   T.
                   G.
                
                 would
                 have
                 it
                 ,
                 
                 
                   that
                   the
                   Council
                   of
                
                 Francford
                 
                   did
                   mistake
                   the
                   meaning
                   of
                   the
                   Nicene
                   Synod
                   .
                
                 For
                 the
                 Author
                 of
                 the
                 
                   Caroline
                   Book
                
                 particularly
                 observes
                 ,
                 
                   that
                   in
                   those
                   words
                
                 (
                 as
                 translated
                 )
                 
                   He
                   did
                   contradict
                   the
                   sayings
                   of
                   the
                   rest
                   ,
                
                 
                 
                   but
                   that
                   unawares
                   he
                   had
                   betrayed
                   that
                   ,
                   which
                   the
                   rest
                   endeavoured
                   to
                   conceal
                   ,
                
                 viz.
                 
                   that
                   they
                   gave
                   the
                   worship
                   proper
                   to
                   God
                   to
                   Images
                   :
                   for
                   however
                   they
                   denyed
                   it
                   in
                   words
                   ,
                   they
                   did
                   it
                   in
                   their
                   actions
                   .
                
                 So
                 Epiphanius
                 the
                 
                 Deacon
                 saith
                 ,
                 
                 
                   that
                   they
                   often
                   declared
                   that
                   they
                   did
                   not
                   give
                   Latria
                   to
                   Images
                   .
                
                 Thus
                 we
                 see
                 what
                 the
                 sense
                 of
                 the
                 second
                 
                   Council
                   of
                   Nice
                
                 was
                 as
                 to
                 the
                 worship
                 of
                 Images
                 .
              
               
                 
                 2.
                 
                 I
                 now
                 come
                 to
                 the
                 additions
                 which
                 have
                 been
                 made
                 to
                 this
                 doctrine
                 ,
                 in
                 the
                 
                   Roman
                   Church
                
                 ;
                 when
                 it
                 was
                 delivered
                 as
                 
                   good
                   Catholick
                   doctrine
                
                 ,
                 that
                 the
                 worship
                 of
                 Latria
                 was
                 to
                 be
                 given
                 to
                 the
                 Images
                 of
                 Christ.
                 So
                 
                   Thomas
                   Aquinas
                
                 determines
                 in
                 several
                 places
                 ,
                 which
                 are
                 collected
                 by
                 
                   Simon
                   Majolus
                
                 ;
                 and
                 he
                 goes
                 upon
                 these
                 grounds
                 .
                 
                 1.
                 
                 
                   Because
                   no
                   irrational
                   creature
                   is
                   capable
                   of
                   worship
                   ,
                   but
                   with
                   a
                   respect
                   to
                   a
                   rational
                   Being
                   .
                
                 2.
                 
                 
                   Because
                   Images
                   are
                   worshipped
                   on
                   the
                   account
                   of
                   their
                   representation
                   ,
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   they
                   are
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   worship
                   with
                   the
                   thing
                   represented
                   .
                
                 3.
                 
                 Because
                 
                   the
                   motion
                   of
                   the
                   mind
                   towards
                   an
                   Image
                   ,
                
                 
                 
                   as
                   an
                   Image
                   ,
                   is
                   the
                   same
                   with
                   the
                   motion
                   towards
                   the
                   thing
                   represented
                   .
                
                 4.
                 
                 
                   Because
                   the
                   Church
                   in
                   praying
                   to
                   the
                   Cross
                   ,
                   speaks
                   to
                   it
                   as
                   if
                   it
                   were
                   Christ
                   himself
                   .
                
                 O
                 Crux
                 ave
                 ,
                 spes
                 unica
                 .
                 But
                 how
                 can
                 this
                 doctrine
                 be
                 reconciled
                 to
                 the
                 definition
                 of
                 the
                 Council
                 of
                 Nice
                 ,
                 
                 which
                 determines
                 expresly
                 contrary
                 ?
                 Estius
                 saith
                 ,
                 
                   that
                   S.
                
                 Thomas
                 
                   never
                   
                   saw
                   this
                   definition
                   of
                   the
                   Council
                
                 ;
                 the
                 same
                 is
                 said
                 by
                 Catharinus
                 ,
                 and
                 Sylvius
                 ;
                 for
                 saith
                 Catharinus
                 ,
                 
                 
                   if
                   he
                   had
                   seen
                   it
                   he
                   would
                   have
                   endeavoured
                   to
                   have
                   reconciled
                   his
                   opinion
                   with
                   the
                   decree
                   of
                   the
                   Council
                
                 ;
                 which
                 shews
                 that
                 he
                 thought
                 it
                 inconsistent
                 with
                 it
                 .
                 From
                 whence
                 I
                 argue
                 that
                 the
                 Council
                 of
                 Nice
                 was
                 not
                 then
                 received
                 in
                 the
                 
                   Western
                   Church
                
                 ,
                 for
                 if
                 it
                 had
                 been
                 ,
                 is
                 it
                 conceivable
                 that
                 so
                 great
                 a
                 Doctor
                 of
                 the
                 Church
                 as
                 Aquinas
                 ,
                 should
                 either
                 not
                 have
                 seen
                 it
                 ,
                 or
                 if
                 he
                 had
                 seen
                 it
                 ,
                 should
                 have
                 contradicted
                 the
                 Definition
                 of
                 it
                 .
                 But
                 Aquinas
                 was
                 not
                 the
                 first
                 who
                 asserted
                 this
                 doctrine
                 in
                 the
                 
                   Latin
                   Church
                
                 ,
                 for
                 
                   Alex.
                   Hales
                
                 ,
                 who
                 was
                 his
                 Master
                 ,
                 saith
                 as
                 much
                 in
                 effect
                 ,
                 although
                 he
                 doth
                 not
                 so
                 openly
                 apply
                 the
                 term
                 of
                 Latria
                 to
                 it
                 ;
                 
                 yet
                 putting
                 this
                 question
                 ,
                 
                   whether
                   greater
                   worship
                   doth
                   belong
                   to
                   the
                   Cross
                   than
                   to
                   any
                   man
                   ?
                
                 he
                 determines
                 it
                 affirmatively
                 ;
                 and
                 distinguishes
                 
                   between
                   the
                   dignity
                   of
                   a
                   thing
                   ,
                   and
                   the
                   dignity
                   of
                   an
                   Image
                   ,
                   and
                   an
                   Image
                   having
                   all
                   its
                   excellency
                   from
                   the
                   object
                   represented
                   ,
                   all
                   the
                   worship
                   given
                   to
                   it
                   is
                   to
                   be
                   referred
                   to
                   the
                   Prototype
                   ;
                   now
                   ,
                
                 saith
                 he
                 ,
                 
                   man
                   having
                   a
                   proper
                   excellency
                   can
                   deserve
                   no
                   more
                   than
                
                 Dulia
                 ,
                 and
                 therefore
                 the
                 Cross
                 as
                 it
                 represents
                 Christ
                 must
                 have
                 the
                 worship
                 of
                 Latria
                 .
                 
                 And
                 it
                 is
                 considerable
                 that
                 
                   Alex.
                   Hales
                
                 ,
                 as
                 Pitts
                 saith
                 ,
                 
                 writ
                 his
                 Summ
                 by
                 the
                 Command
                 of
                 
                   Pope
                   Innocent
                
                 4.
                 and
                 in
                 the
                 time
                 of
                 Alex
                 .
                 4.
                 it
                 was
                 examined
                 by
                 seventy
                 Divines
                 and
                 approved
                 ,
                 and
                 recommended
                 to
                 be
                 taught
                 in
                 all
                 
                   Universities
                   .
                   Card.
                   Bonaventure
                
                 determines
                 it
                 roundly
                 ,
                 
                 
                   that
                   as
                   Christ
                   himself
                   from
                   his
                   union
                   to
                   the
                   Divinity
                   is
                   worshipped
                   with
                   Latria
                   ,
                   so
                   is
                   the
                   Image
                   of
                   Christ
                   as
                   it
                   represents
                   him
                
                 ;
                 and
                 concludes
                 thus
                 ,
                 
                   proptereà
                   Imagini
                   Christi
                   debet
                   cultus
                   Latriae
                   exhiberi
                   .
                   Rich.
                   de
                   Media
                   Villa
                
                 who
                 lived
                 in
                 the
                 same
                 Century
                 ,
                 
                 asserted
                 the
                 same
                 doctrine
                 .
                 And
                 when
                 Durandus
                 opposed
                 the
                 doctrine
                 of
                 Thomas
                 on
                 this
                 ground
                 ,
                 
                   because
                   the
                   Image
                   and
                   Prototype
                   were
                   two
                   distinct
                   things
                   ,
                   and
                   therefore
                   what
                   belonged
                   to
                   the
                   exemplar
                   could
                   not
                   be
                   attributed
                   to
                   the
                   Image
                   ,
                   however
                   considered
                   as
                   an
                   Image
                   ,
                   and
                   so
                   the
                   worship
                   are
                   to
                   the
                   exemplar
                   could
                   not
                   be
                   given
                   to
                   the
                   Image
                   ,
                
                 yet
                 he
                 confesses
                 the
                 other
                 was
                 
                   the
                   common
                   and
                   received
                   opinion
                
                 ;
                 
                 which
                 was
                 defended
                 against
                 Durandus
                 by
                 Paludanus
                 and
                 
                   Capreolus
                   .
                   Marsilius
                   ab
                   Ingen
                
                 speaks
                 his
                 mind
                 freely
                 in
                 this
                 matter
                 ,
                 saying
                 ,
                 
                   that
                   the
                   Cross
                   as
                   a
                   sign
                   representing
                   the
                   object
                   of
                   worship
                   ,
                   and
                   as
                   a
                   medium
                   of
                   it
                   is
                   to
                   be
                   adored
                   with
                   Latria
                   ;
                   and
                   for
                   this
                   he
                   appeals
                   to
                   the
                   practice
                   of
                   
                   the
                   Church
                   ,
                   O
                   Crux
                   ave
                   spes
                   unica
                   ,
                   Auge
                   piis
                   justitiam
                   ,
                   reisque
                   dona
                   veniam
                   :
                
                 which
                 three
                 things
                 ,
                 he
                 saith
                 ,
                 
                   do
                   properly
                   belong
                   to
                   God
                   ,
                   and
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   it
                   is
                   properly
                   the
                   worship
                   of
                   Latria
                   which
                   the
                   Church
                   doth
                   give
                   to
                   the
                   Cross
                   as
                   a
                   sign
                   .
                   Iacobus
                   Almain
                
                 declares
                 ,
                 
                 
                   that
                   Images
                   are
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   kind
                   of
                   worship
                   that
                   the
                   things
                   represented
                   are
                   :
                   because
                   no
                   Image
                   is
                   to
                   be
                   worshipped
                   for
                   any
                   sanctity
                   or
                   vertue
                   in
                   it self
                   ,
                   but
                   only
                   for
                   the
                   sake
                   of
                   the
                   object
                   represented
                   ,
                   otherwise
                   it
                   would
                   be
                   Idolatry
                   .
                   Gabriel
                   Biel
                
                 likewise
                 agrees
                 ,
                 
                 
                   that
                   the
                   Images
                   of
                   Christ
                   which
                   represent
                   him
                   are
                   to
                   be
                   worshipped
                   with
                   Latria
                
                 :
                 but
                 he
                 found
                 out
                 the
                 distinction
                 of
                 a
                 
                   twofold
                   Latria
                
                 ,
                 1.
                 
                 
                   Proper
                   Latria
                   ,
                   which
                   is
                   the
                   worship
                   given
                   to
                   Christ
                   as
                   the
                   object
                   represented
                   upon
                   the
                   sight
                   of
                   an
                   Image
                   of
                   him
                   ,
                
                 and
                 this
                 is
                 not
                 terminated
                 on
                 the
                 Image
                 ,
                 but
                 the
                 exemplar
                 .
                 2.
                 
                 
                   Improper
                   or
                   analogical
                   Latria
                
                 ,
                 which
                 is
                 the
                 
                   worship
                   of
                   the
                   Image
                   as
                   it
                   represents
                   :
                
                 so
                 that
                 to
                 the
                 same
                 
                   external
                   act
                
                 of
                 worship
                 he
                 makes
                 two
                 
                   internal
                   acts
                
                 ,
                 whereof
                 
                   one
                   is
                   terminated
                   on
                   the
                   Image
                   ,
                   the
                   other
                   on
                   the
                   Prototype
                   .
                   Thomas
                   Waldensis
                
                 saith
                 ,
                 
                 
                   that
                   the
                   Images
                   considered
                   in
                   themselves
                   deserve
                   no
                   worship
                   at
                   all
                   ,
                   but
                   considered
                   in
                   relation
                   to
                   a
                   higher
                   Being
                   and
                   in
                   regard
                   of
                   their
                   representation
                   ,
                   
                   so
                   they
                   deserve
                   to
                   be
                   worshipped
                   ;
                   and
                   if
                   the
                   mind
                   passes
                   from
                   the
                   Image
                   to
                   the
                   thing
                   represented
                   ,
                
                 then
                 he
                 saith
                 ,
                 
                   the
                   Image
                   and
                   the
                   Prototype
                   are
                   worshipped
                   with
                   the
                   same
                   act
                   ;
                   which
                   must
                   be
                   Latria
                   as
                   to
                   the
                   Image
                   of
                   Christ
                   ;
                   but
                   the
                   Latria
                   condemned
                   by
                   the
                   Nicene
                   Council
                   ,
                   he
                   would
                   have
                   to
                   be
                   the
                   worshipping
                   the
                   Images
                   themselves
                   for
                   Gods
                   :
                
                 which
                 the
                 Heathens
                 themselves
                 ,
                 as
                 appears
                 by
                 the
                 Acts
                 of
                 that
                 Synod
                 ,
                 utterly
                 denyed
                 
                   that
                   they
                   did
                
                 in
                 the
                 discourse
                 of
                 Iohn
                 of
                 Thessalonica
                 .
                 
                 
                   We
                   worship
                   not
                
                 ,
                 saith
                 the
                 Heathen
                 ,
                 
                   the
                   Images
                   ,
                   but
                   through
                   them
                   the
                   Spiritual
                   Powers
                   .
                   Angelus
                   de
                   Clavasio
                
                 declares
                 ,
                 
                   that
                   the
                   Image
                   of
                   Christ
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   as
                   well
                   as
                   himself
                   ,
                   and
                   that
                   the
                   Cross
                   whereon
                   Christ
                   was
                   Crucified
                   was
                   to
                   be
                   worshipped
                   with
                   Latria
                   both
                   on
                   the
                   account
                   of
                   representation
                   and
                   contact
                
                 ;
                 
                 therefore
                 ,
                 saith
                 he
                 ,
                 
                   we
                   speak
                   and
                   pray
                   to
                   the
                   Cross
                   as
                   to
                   Christ
                   himself
                   .
                
                 
                 The
                 same
                 is
                 said
                 by
                 
                   Bartholomaus
                   Fumus
                
                 ,
                 who
                 was
                 a
                 Dominican
                 ,
                 as
                 the
                 other
                 a
                 Franciscan
                 ,
                 
                 (
                 whereby
                 we
                 see
                 it
                 was
                 no
                 opinion
                 peculiar
                 to
                 the
                 
                   Dominican
                   order
                
                 on
                 the
                 account
                 of
                 the
                 authority
                 of
                 Thomas
                 )
                 and
                 by
                 Dionysius
                 the
                 Carthusian
                 ,
                 
                 as
                 well
                 as
                 Antoninus
                 the
                 
                   Dominican
                   .
                   Franciscus
                   Ferrariensis
                
                 saith
                 ,
                 
                   that
                   when
                   Latria
                   is
                   appropriated
                   
                   to
                   God
                   ,
                   it
                   is
                   be
                   understood
                
                 primò
                 &
                 per
                 se
                 ,
                 
                   primarily
                   and
                   for
                   its
                   own
                   sake
                   ;
                   but
                   if
                   it
                   be
                   understood
                   only
                   secondarily
                   and
                   for
                   anothers
                   sakes
                   ;
                   then
                   ,
                
                 saith
                 he
                 ,
                 
                   Latria
                   may
                   be
                   given
                   to
                   an
                   Image
                   of
                   Christ
                   ;
                   for
                   considering
                   the
                   Image
                   ,
                   as
                   an
                   Image
                   ,
                   it
                   is
                   worshipped
                   with
                   the
                   same
                   act
                   ,
                   by
                   which
                   the
                   Person
                   represented
                   is
                   ,
                   and
                   therefore
                   since
                   Latria
                   is
                   due
                   to
                   Christ
                   ,
                   it
                   must
                   be
                   so
                   to
                   the
                   Image
                   of
                   Christ
                
                 ;
                 and
                 he
                 answers
                 all
                 the
                 arguments
                 of
                 
                   Durandus
                   ,
                   Holcot
                
                 ,
                 and
                 Mirandula
                 by
                 the
                 help
                 of
                 the
                 former
                 distinction
                 (
                 as
                 he
                 might
                 have
                 done
                 a
                 hundred
                 more
                 )
                 and
                 he
                 asserts
                 ,
                 
                   that
                   the
                   Image
                   and
                   the
                   object
                   represented
                   make
                   together
                   one
                   total
                   object
                   of
                   adoration
                   ,
                   whereof
                   one
                   part
                   is
                   the
                   Reason
                   why
                   the
                   worship
                   is
                   terminated
                   on
                   the
                   other
                   :
                   and
                   that
                   the
                   act
                   of
                   adoration
                   whereby
                   God
                   and
                   the
                   Image
                   are
                   worshipped
                   together
                   ,
                   cannot
                   be
                   Latria
                   in
                   respect
                   of
                   one
                   ,
                   and
                   an
                   inferiour
                   worship
                   in
                   respect
                   of
                   the
                   other
                   ,
                   because
                   both
                   the
                   internal
                   and
                   external
                   acts
                   are
                   such
                   wherein
                   the
                   worship
                   of
                   Latria
                   doth
                   properly
                   consist
                   :
                
                 and
                 to
                 shew
                 this
                 to
                 be
                 
                   the
                   Catholick
                   doctrine
                
                 ,
                 he
                 proves
                 it
                 ,
                 from
                 the
                 
                   practice
                   of
                   the
                   Catholick
                   Church
                
                 which
                 makes
                 
                   genuflections
                   ,
                   prostrations
                   ,
                   supplications
                
                 .
                 and
                 other
                 acts
                 of
                 Latria
                 to
                 the
                 Cross.
                 Which
                 was
                 the
                 true
                 Reason
                 of
                 introducing
                 this
                 
                 doctrine
                 of
                 Latria
                 to
                 Images
                 contrary
                 to
                 the
                 Definition
                 of
                 the
                 
                   Nicene
                   Council
                
                 ,
                 because
                 they
                 saw
                 the
                 constant
                 practice
                 of
                 the
                 Church
                 in
                 the
                 Worship
                 of
                 the
                 Cross
                 could
                 not
                 be
                 justified
                 upon
                 other
                 grounds
                 .
                 The
                 Church
                 never
                 owning
                 any
                 Prosopopoeia
                 ,
                 but
                 expressing
                 its
                 devotions
                 to
                 the
                 Cross
                 ,
                 as
                 really
                 distinct
                 from
                 ,
                 although
                 representing
                 the
                 Person
                 of
                 Christ.
                 
              
               
                 
                   Card.
                   Cajetan
                
                 saith
                 ,
                 
                 
                   that
                   the
                   act
                   of
                   worship
                   towards
                   the
                   Image
                   of
                   Christ
                   ,
                   is
                   truly
                   and
                   properly
                   terminated
                   on
                   the
                   Image
                   ;
                   not
                   in
                   regard
                   either
                   of
                   its
                   matter
                   or
                   Form
                   ,
                   but
                   as
                   it
                   performs
                   the
                   Office
                   of
                   an
                   Image
                   .
                   So
                   that
                   Christ
                   himself
                   is
                   the
                   Reason
                   of
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   and
                   his
                   being
                   in
                   the
                   Image
                   ,
                   is
                   the
                   condition
                   ,
                   by
                   which
                   the
                   Reason
                   of
                   worship
                   doth
                   excite
                   men
                   to
                   worship
                   and
                   terminate
                   it
                   .
                
                 But
                 since
                 Christ
                 is
                 not
                 asserted
                 to
                 be
                 really
                 and
                 Personally
                 in
                 the
                 Image
                 ,
                 but
                 only
                 by
                 
                   representation
                   ,
                   Cajetan
                
                 ought
                 to
                 have
                 shewn
                 ,
                 that
                 an
                 union
                 by
                 meer
                 Imagination
                 between
                 Christ
                 and
                 the
                 Image
                 ,
                 is
                 a
                 sufficient
                 condition
                 for
                 performing
                 those
                 acts
                 of
                 worship
                 to
                 the
                 Image
                 which
                 properly
                 belong
                 to
                 God
                 alone
                 which
                 he
                 hath
                 not
                 undertaken
                 ;
                 but
                 he
                 shews
                 against
                 
                   Durandus
                   ,
                   that
                   if
                   the
                   Image
                   of
                   Christ
                   were
                   only
                   worshipped
                   ,
                   as
                   it
                   puts
                   us
                   in
                   mind
                   of
                   Christ
                   ,
                   then
                   any
                   other
                   thing
                   which
                   
                   puts
                   us
                   in
                   mind
                   of
                   him
                   might
                   be
                   worshipped
                   as
                   well
                   as
                   an
                   Image
                   .
                   And
                   the
                   Practice
                   of
                   the
                   Church
                   shews
                   ,
                   that
                   it
                   doth
                   not
                   worship
                   the
                   Cross
                   as
                   a
                   memorative
                   sign
                   ,
                   but
                   because
                   the
                   Image
                   of
                   Christ
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   therefore
                   it
                   worships
                   it
                   .
                
                 Thus
                 we
                 see
                 what
                 the
                 judgement
                 of
                 the
                 most
                 eminent
                 and
                 learned
                 Divines
                 of
                 the
                 
                   Roman
                   Church
                
                 was
                 ,
                 concerning
                 giving
                 the
                 worship
                 of
                 Latria
                 to
                 Images
                 before
                 the
                 Council
                 of
                 Trent
                 ,
                 and
                 upon
                 what
                 ,
                 that
                 judgement
                 was
                 founded
                 ,
                 viz.
                 the
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 in
                 the
                 worship
                 of
                 the
                 Cross.
                 
              
               
                 Let
                 us
                 now
                 see
                 whether
                 this
                 matter
                 hath
                 been
                 otherwise
                 determined
                 by
                 the
                 Council
                 of
                 Trent
                 ,
                 
                 and
                 whether
                 the
                 contrary
                 opinion
                 hath
                 obtained
                 since
                 .
                 That
                 wary
                 Council
                 knowing
                 very
                 well
                 the
                 practice
                 of
                 their
                 Church
                 and
                 the
                 opinion
                 of
                 Divines
                 ,
                 
                 only
                 determines
                 
                   due
                   honour
                   and
                   veneration
                   to
                   be
                   given
                   to
                   Images
                   ;
                   not
                   for
                   the
                   sake
                   of
                   any
                   Divinity
                   ,
                   or
                   power
                   inherent
                   in
                   them
                   ,
                   for
                   which
                   they
                   are
                   to
                   be
                   worshipped
                   ,
                   or
                   that
                   any
                   thing
                   is
                   to
                   be
                   asked
                   of
                   them
                   ,
                   or
                   that
                   Trust
                   is
                   to
                   be
                   put
                   in
                   the
                   Images
                   ,
                   as
                   it
                   was
                   of
                   old
                   by
                   the
                   Heathens
                   ,
                   who
                   placed
                   their
                   hope
                   in
                   Idols
                   ;
                   but
                   because
                   the
                   honour
                   which
                   is
                   done
                   to
                   them
                   ,
                   is
                   referred
                   to
                   the
                   Prototypes
                   
                   which
                   they
                   represent
                   ,
                   so
                   that
                   by
                   the
                   Images
                   which
                   we
                   kiss
                   ,
                   and
                   before
                   which
                   we
                   uncover
                   our
                   heads
                   ,
                   and
                   fall
                   down
                   ,
                   we
                   adore
                   Christ
                   and
                   worship
                   the
                   Saints
                   which
                   they
                   represent
                   .
                   Which
                   hath
                   been
                   already
                   decreed
                   by
                   Councils
                   against
                   the
                   opposers
                   of
                   Images
                   ,
                   especially
                   the
                   second
                   Nicene
                   Synod
                   .
                
                 Where
                 we
                 observe
                 these
                 things
                 ,
                 1.
                 
                 That
                 all
                 
                   external
                   Acts
                
                 of
                 Adoration
                 are
                 allowed
                 to
                 be
                 done
                 to
                 Images
                 ;
                 even
                 the
                 very
                 same
                 which
                 were
                 to
                 be
                 done
                 to
                 the
                 Person
                 of
                 Christ
                 ,
                 if
                 he
                 were
                 
                   actually
                   present
                
                 ,
                 are
                 to
                 be
                 done
                 to
                 his
                 Image
                 to
                 adore
                 him
                 thereby
                 .
                 2.
                 
                 That
                 there
                 is
                 not
                 the
                 least
                 intimation
                 against
                 giving
                 the
                 same
                 kind
                 and
                 
                   degree
                   of
                   worship
                
                 to
                 the
                 Image
                 ,
                 which
                 is
                 given
                 to
                 Christ
                 himself
                 .
                 And
                 since
                 the
                 Council
                 allows
                 no
                 
                   proper
                   vertue
                
                 in
                 the
                 Image
                 for
                 which
                 it
                 should
                 be
                 worshipped
                 ▪
                 but
                 takes
                 all
                 from
                 the
                 representation
                 ,
                 and
                 supposes
                 the
                 honour
                 to
                 pass
                 to
                 the
                 
                   Prototype
                   ,
                   Vasquez
                
                 thinks
                 it
                 is
                 very
                 evident
                 ,
                 
                 that
                 the
                 sense
                 of
                 the
                 Council
                 was
                 ,
                 
                   that
                   the
                   Image
                   and
                   the
                   Exemplar
                   were
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   Act
                   of
                   adoration
                   ,
                   which
                   as
                   to
                   the
                   Image
                   of
                   Christ
                   must
                   be
                   no
                   less
                   than
                   Latria
                   .
                
                 3.
                 
                 After
                 the
                 Council
                 of
                 Trent
                 ,
                 many
                 of
                 their
                 most
                 
                   Eminent
                   Divines
                
                 have
                 asserted
                 the
                 worship
                 of
                 Latria
                 to
                 be
                 given
                 to
                 
                   Images
                   .
                   Dominicus
                   Soto
                
                 a
                 Divine
                 of
                 
                 the
                 Council
                 of
                 Trent
                 determines
                 ,
                 
                   that
                   every
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   worship
                   ,
                
                 
                 
                   that
                   belongs
                   to
                   the
                   thing
                   represented
                   ;
                   as
                   the
                   Image
                   of
                   God
                   and
                   Christ
                   with
                
                 Latria
                 ,
                 
                   and
                   of
                   the
                   B.
                   Virgin
                   and
                   other
                   Saints
                   with
                   Dulia
                   .
                   Turrianus
                   ,
                
                 
                 another
                 of
                 the
                 
                   Trent
                   Divines
                
                 saith
                 ,
                 
                   that
                   the
                   same
                   adoration
                   belongs
                   to
                   the
                   Image
                   ,
                   and
                   the
                   Prototype
                   ;
                   as
                   that
                   which
                   is
                   called
                   Latria
                   to
                   Christ
                   and
                   his
                   Image
                   ,
                   but
                   to
                   Christ
                   properly
                   ,
                   and
                   to
                   the
                   Image
                   equivocally
                   .
                   Naclantus
                
                 a
                 third
                 Divine
                 of
                 that
                 Council
                 saith
                 ,
                 
                 
                   that
                   if
                   the
                   object
                   represented
                   ought
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   so
                   ought
                   the
                   Image
                   too
                   .
                
                 And
                 what
                 more
                 reasonable
                 way
                 can
                 we
                 have
                 to
                 understand
                 the
                 sense
                 of
                 the
                 Council
                 ,
                 than
                 from
                 the
                 Divines
                 who
                 were
                 present
                 and
                 managed
                 the
                 debates
                 of
                 it
                 ?
                 Gretser
                 hath
                 a
                 whole
                 Chapter
                 to
                 prove
                 ,
                 
                 
                   that
                   the
                   Cross
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   .
                   Card.
                   Palaeotus
                
                 saith
                 ,
                 
                 
                   that
                   the
                   same
                   worship
                   which
                   is
                   given
                   to
                   the
                   Prototype
                   may
                   be
                   given
                   to
                   the
                   Image
                   ,
                   but
                   with
                   the
                   different
                   degrees
                   of
                
                 Latria
                 and
                 Dulia
                 ,
                 
                   &c.
                   
                   When
                
                 ,
                 saith
                 he
                 ,
                 
                   the
                   Person
                   of
                   Christ
                   is
                   worshipped
                   without
                   an
                   Image
                   ,
                   that
                   adoration
                   is
                   terminated
                   upon
                   his
                   essence
                   and
                   Person
                   as
                   in
                   themselves
                   ;
                   but
                   when
                   he
                   is
                   worshipped
                   in
                   an
                   Image
                   ,
                   then
                   his
                   essence
                   and
                   Person
                   is
                   worshipped
                   as
                   represented
                   
                   and
                   being
                   in
                   that
                   Image
                   ;
                   although
                   he
                   be
                   not
                   really
                   there
                   ,
                   but
                   according
                   to
                   his
                   figure
                   and
                   similitude
                   .
                   Gregory
                   de
                   Valentia
                
                 confesses
                 it
                 to
                 be
                 the
                 
                   same
                   Divine
                   worship
                   they
                   give
                   to
                   the
                   Image
                   of
                   Christ
                   that
                   they
                   do
                   to
                   the
                   Prototype
                   ,
                
                 
                 
                   because
                   the
                   Image
                   is
                   worshipped
                   in
                   the
                   stead
                   of
                   Christ
                   ,
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   is
                   given
                   in
                   a
                   different
                   respect
                   to
                   them
                   both
                   :
                
                 but
                 besides
                 this
                 ,
                 he
                 allows
                 an
                 
                   inferiour
                   worship
                
                 to
                 the
                 Image
                 which
                 is
                 terminated
                 on
                 it self
                 .
                 And
                 in
                 both
                 these
                 
                   Petrus
                   Thyraeus
                
                 agrees
                 with
                 him
                 .
                 
                 
                   Cornelius
                   Curtius
                
                 an
                 Augustinian
                 ,
                 
                 contends
                 for
                 
                   Latria
                   to
                   be
                   due
                   to
                   the
                   very
                   Nails
                   of
                   Christs
                   Cross
                   ,
                   by
                   reason
                   of
                   their
                   Contact
                   of
                   the
                   Person
                   of
                   Christ
                   ,
                   which
                   worship
                   ,
                
                 he
                 saith
                 ,
                 
                   was
                   approved
                   by
                   the
                   Church
                   ,
                   when
                
                 Innocent
                 6.
                 
                   appointed
                   the
                   Festival
                   of
                   the
                   Souldiers
                   Launce
                   and
                   the
                   Nails
                   of
                   the
                   Cross.
                   Ludovicus
                   de
                   Paramo
                
                 the
                 Inquisitour
                 of
                 Sicily
                 determines
                 ,
                 
                 
                   that
                   the
                   Cross
                   is
                   to
                   be
                   worshipped
                   with
                   no
                   other
                   worship
                   than
                   that
                   of
                   Latria
                   :
                   and
                   if
                   it
                   be
                   taken
                   as
                   joyned
                   with
                   Christ
                   in
                   the
                   mind
                   ,
                   it
                   is
                   to
                   be
                   worshipped
                   with
                   a
                   perfect
                   act
                   of
                   absolute
                   Latria
                   :
                   which
                   belongs
                   to
                   Christ
                
                 perse
                 
                   and
                   to
                   the
                   Cross
                
                 concomitanter
                 &
                 per
                 accidens
                 :
                 
                   but
                   if
                   it
                   be
                   taken
                   as
                   the
                   material
                   object
                   of
                   adoration
                   ,
                   then
                   it
                   is
                   only
                   a
                   Relative
                   Latria
                   for
                   the
                   sake
                   of
                   Christ.
                
                 And
                 
                 he
                 adds
                 ,
                 
                   that
                   an
                   Image
                   is
                   truly
                   and
                   properly
                   to
                   be
                   adored
                   or
                   coadored
                   with
                   the
                   exemplar
                   :
                
                 which
                 he
                 proves
                 from
                 the
                 Council
                 of
                 Trent
                 .
                 
                 To
                 which
                 he
                 subjoyns
                 a
                 remarkable
                 story
                 ,
                 viz.
                 of
                 one
                 
                   Ioh.
                   Aegidius
                   Canon
                
                 of
                 
                   Savil
                   ,
                   who
                   was
                   forced
                   to
                   make
                   a
                   publick
                   retractation
                   for
                   denying
                   the
                   adoration
                   of
                   the
                   Cross
                   ,
                   which
                   was
                   judged
                   to
                   be
                   contrary
                   to
                   the
                   practice
                   of
                   the
                   Church
                   ,
                   when
                   it
                   saith
                   ,
                   O
                   Crux
                   ave
                   spes
                   unica
                   ,
                
                 and
                 in
                 another
                 place
                 
                   Crucem
                   tuam
                   adoramus
                
                 ;
                 and
                 for
                 saying
                 
                   that
                   God
                   was
                   to
                   be
                   worshipped
                   with
                   Latria
                   and
                   the
                   Cross
                   with
                   Dulia
                   :
                   which
                   propositions
                   he
                   rejected
                   as
                   heretical
                
                 ;
                 and
                 asserted
                 
                   that
                   the
                   Cross
                   was
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   worship
                   of
                   Latria
                   that
                   Christ
                   himself
                   is
                   .
                
                 From
                 whence
                 
                   Lud.
                   de
                   Paramo
                
                 concludes
                 ,
                 
                   that
                   this
                   opinion
                   is
                   the
                   most
                   agreeable
                   to
                   the
                   Catholick
                   Faith.
                   Paulus
                   Maria
                   Quarti
                   a
                   Clericus
                   Regularis
                   ,
                
                 in
                 his
                 late
                 Commentaries
                 on
                 the
                 Rubricks
                 of
                 the
                 Missal
                 agrees
                 exactly
                 with
                 
                   Ludovicus
                   à
                   Paramo
                
                 in
                 the
                 manner
                 of
                 adoration
                 of
                 the
                 Cross
                 :
                 
                 and
                 for
                 Images
                 of
                 Christ
                 ,
                 he
                 saith
                 ,
                 
                   that
                   their
                   opinion
                   is
                   more
                   probable
                   who
                   make
                   it
                   to
                   be
                   absolute
                   Latria
                   ,
                   and
                   not
                   reductive
                   and
                   Analogical
                   .
                
                 
                 
                   Gregorius
                   Valentianus
                
                 in
                 his
                 Commentaries
                 on
                 the
                 Hymns
                 declares
                 his
                 consent
                 with
                 S.
                 Thomas
                 about
                 worshipping
                 
                 the
                 Cross
                 with
                 
                   Latria
                   .
                   Layman
                
                 saith
                 ,
                 
                 
                   that
                   we
                   do
                   not
                   worship
                   the
                   Images
                   of
                   Christ
                   with
                   an
                   absolute
                   Latria
                   ,
                   because
                   they
                   have
                   no
                   Divinity
                   or
                   rational
                   excellency
                   in
                   them
                   ;
                   but
                   with
                   a
                   relative
                   worship
                   whereby
                   we
                   worship
                   the
                   Image
                   and
                   Exemplar
                   together
                   ,
                   we
                   ought
                   to
                   acknowledge
                   that
                   the
                   Cross
                   and
                   Images
                   of
                   Christ
                   are
                   worshipped
                   with
                   Latria
                   .
                   Eligius
                   Bassaeus
                
                 a
                 Capuchine
                 agrees
                 with
                 Layman
                 ,
                 
                 
                   that
                   this
                   is
                   not
                   absolute
                   ,
                   but
                   a
                   relative
                   Latria
                   ,
                   but
                   he
                   determines
                   that
                   the
                   Cross
                   whatever
                   matter
                   it
                   be
                   made
                   of
                   ,
                   ought
                   to
                   be
                   worshipped
                   with
                   Latria
                   as
                   a
                   sign
                   ;
                   but
                   that
                   very
                   Cross
                   on
                   which
                   Christ
                   did
                   hang
                   ,
                   not
                   only
                   as
                   a
                   sign
                   ,
                   but
                   in
                   regard
                   of
                   contact
                   of
                   his
                   body
                   ;
                   and
                   so
                   the
                   Nail
                   and
                   Thorns
                   ,
                   and
                   Sponge
                   ,
                
                 and
                 other
                 things
                 which
                 touched
                 his
                 body
                 ,
                 except
                 only
                 
                   Iudas
                   his
                   Lips
                
                 ,
                 and
                 the
                 Ass
                 he
                 rode
                 on
                 to
                 Hierusalem
                 ,
                 because
                 they
                 did
                 not
                 partake
                 of
                 his
                 sanctity
                 ,
                 as
                 no
                 doubt
                 the
                 Nails
                 and
                 the
                 Wood
                 of
                 the
                 Cross
                 did
                 .
                 But
                 he
                 hath
                 yet
                 a
                 farther
                 subtilty
                 about
                 this
                 Latria
                 ,
                 for
                 ,
                 he
                 saith
                 ,
                 
                   that
                   when
                   the
                   Image
                   of
                   Christ
                   is
                   the
                   material
                   object
                   of
                   worship
                   ,
                   and
                   Christ
                   as
                   represented
                   the
                   Reason
                   of
                   that
                   worship
                   ,
                   that
                   is
                   not
                   absolute
                   ,
                   but
                   relative
                   Latria
                   ;
                   but
                   when
                   Christ
                   and
                   the
                   Image
                   together
                   make
                   up
                   the
                   same
                   material
                   object
                   of
                   adoration
                   ,
                   then
                   it
                   is
                   
                   properly
                   Latria
                
                 ;
                 which
                 he
                 endeavours
                 to
                 prove
                 both
                 from
                 the
                 Councils
                 of
                 Nice
                 and
                 
                   Trent
                   ▪
                   Phil.
                   Gamachaeus
                
                 a
                 late
                 Professour
                 of
                 Divinity
                 of
                 the
                 Sorbon
                 determins
                 ,
                 
                 
                   that
                   the
                   Cross
                   and
                   Image
                   of
                   Christ
                   as
                   they
                   represent
                   him
                   ,
                   and
                   as
                   they
                   are
                   conceived
                   together
                   with
                   Christ
                   ,
                   ought
                   to
                   be
                   worshipped
                   with
                   the
                   supreme
                   worship
                   of
                   Latria
                   :
                   because
                   Christ
                   himself
                   is
                   the
                   Reason
                   of
                   the
                   adoration
                   ,
                   and
                   because
                   the
                   Church
                   doth
                   so
                   worship
                   the
                   Cross.
                   O
                   Crux
                   ave
                   spes
                   unica
                   .
                
                 The
                 same
                 is
                 asserted
                 as
                 to
                 
                   Relative
                   Latria
                
                 by
                 
                   N.
                   Ysambertus
                
                 another
                 late
                 Professour
                 of
                 the
                 Sorbon
                 ,
                 
                 (
                 whom
                 I
                 the
                 rather
                 mention
                 ,
                 that
                 this
                 might
                 not
                 be
                 thought
                 the
                 particular
                 opinion
                 of
                 any
                 Orders
                 among
                 them
                 ,
                 as
                 of
                 the
                 Dominicans
                 or
                 Iesuits
                 )
                 who
                 asserts
                 ,
                 
                   that
                   both
                   the
                   Cross
                   and
                   Images
                   of
                   Christ
                   are
                   to
                   be
                   worshipped
                   therewith
                   ,
                   because
                   the
                   Image
                   and
                   the
                   Exemplar
                   make
                   up
                   one
                   complex
                   object
                   ,
                   whose
                   soul
                   ,
                   as
                   it
                   were
                   ,
                   is
                   the
                   exemplar
                   ,
                   and
                   whose
                   body
                   is
                   the
                   Image
                   ,
                   to
                   which
                   object
                   the
                   adoration
                   is
                   directed
                   ,
                   so
                   ,
                   as
                   that
                   the
                   worship
                   to
                   the
                   Person
                   of
                   Christ
                   is
                   absolute
                   ,
                   and
                   to
                   the
                   Image
                   respective
                   :
                   but
                   yet
                   so
                   ,
                   as
                   that
                   the
                   Image
                   is
                   at
                   least
                   the
                   partial
                   terminative
                   object
                   of
                   such
                   adoration
                   .
                
                 I
                 might
                 produce
                 many
                 more
                 Testimonies
                 not
                 only
                 of
                 Schoolmen
                 ,
                 but
                 of
                 Casuists
                 ,
                 as
                 
                   Filliucius
                   ,
                   Iacobus
                   à
                   
                   Graffiis
                   ,
                   Azorius
                
                 and
                 others
                 ;
                 but
                 I
                 need
                 not
                 do
                 it
                 ,
                 since
                 Azorius
                 affirms
                 ,
                 
                 that
                 
                   this
                   is
                   the
                   common
                   opinion
                   of
                   their
                   Divine●
                   .
                
              
               
                 
                 All
                 the
                 difficulty
                 is
                 how
                 to
                 reconcile
                 this
                 doctrine
                 with
                 the
                 Definition
                 of
                 the
                 Council
                 of
                 Nice
                 :
                 and
                 about
                 this
                 they
                 have
                 fallen
                 into
                 parties
                 and
                 made
                 a
                 pleasant
                 Counter-scuffle
                 among
                 themselves
                 .
                 Catharinus
                 saith
                 ,
                 
                 
                   that
                   none
                   of
                   the
                   Ancients
                   did
                   ever
                   allow
                   Images
                   to
                   be
                   worshipped
                   with
                   Latria
                   ;
                   and
                   if
                   this
                   proposition
                   be
                   true
                   ,
                   that
                   an
                   Image
                   as
                   an
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   that
                   likewise
                   is
                   true
                   ,
                   that
                   an
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   for
                   all
                   wise
                   men
                   understand
                   an
                   Image
                   as
                   an
                   Image
                   ;
                   but
                   this
                   is
                   so
                   far
                   from
                   being
                   in
                   any
                   ancient
                   Writer
                   that
                   the
                   contrary
                   is
                   expresly
                   there
                   ,
                   and
                   especially
                   in
                   the
                   Decree
                   of
                   the
                   Council
                   of
                
                 Nice
                 ;
                 
                   and
                   therefore
                   ,
                   he
                   hath
                   no
                   way
                   to
                   excuse
                   the
                   doctrine
                   of
                
                 Thomas
                 ,
                 
                   but
                   by
                   saying
                   he
                   had
                   never
                   seen
                   that
                   Decree
                   .
                
                 But
                 it
                 is
                 plain
                 
                   Thomas
                   Aq.
                
                 had
                 more
                 regard
                 to
                 the
                 practice
                 of
                 the
                 Church
                 ,
                 than
                 to
                 the
                 Definition
                 of
                 that
                 Synod
                 ,
                 which
                 he
                 thought
                 could
                 not
                 otherwise
                 be
                 defended
                 .
                 The
                 main
                 argument
                 of
                 Catharinus
                 against
                 this
                 opinion
                 ,
                 is
                 ,
                 
                   Latria
                   is
                   due
                   to
                   none
                   but
                   God
                   ;
                   but
                   an
                   Image
                   however
                   considered
                   as
                   an
                   Image
                   is
                   not
                   God.
                   
                   And
                   whatever
                   the
                   Imagination
                   of
                   the
                   Person
                   passeth
                   to
                   upon
                   the
                   sight
                   of
                   an
                   Image
                   ,
                   that
                   can
                   never
                   make
                   that
                   to
                   be
                   God
                   which
                   is
                   not
                   God.
                   If
                   a
                   man
                   takes
                   the
                   Image
                   for
                   God
                   ,
                   that
                   is
                   an
                   abominable
                   errour
                   :
                   if
                   he
                   saith
                   ,
                   it
                   is
                   not
                   God
                   and
                   yet
                   worships
                   it
                   with
                   Latria
                   ;
                   this
                   is
                   plainly
                   giving
                   Latria
                   to
                   something
                   else
                   besides
                   God.
                   If
                   it
                   be
                   said
                   ,
                   that
                   it
                   is
                   the
                   same
                   act
                   of
                   the
                   mind
                   which
                   passeth
                   from
                   the
                   Image
                   to
                   the
                   Prototype
                   ,
                   and
                   consequently
                   the
                   same
                   adoration
                   of
                   both
                   ;
                   this
                   ,
                
                 he
                 saith
                 ,
                 
                   will
                   not
                   hold
                   ,
                   for
                   if
                   the
                   Image
                   be
                   worshipped
                   ,
                   that
                   must
                   be
                   the
                   object
                   of
                   adoration
                   ,
                   and
                   the
                   worship
                   of
                   the
                   Image
                   must
                   be
                   terminated
                   on
                   the
                   Image
                   ,
                   otherwise
                   it
                   is
                   not
                   the
                   worship
                   of
                   the
                   Image
                   ,
                   but
                   of
                   the
                   thing
                   represented
                   ;
                   neither
                   can
                   it
                   be
                   understood
                   how
                   there
                   should
                   be
                   two
                   objects
                   and
                   but
                   one
                   adoration
                   .
                   Some
                   answer
                   that
                   the
                   Image
                   and
                   Prototype
                   make
                   one
                   total
                   object
                   of
                   adoration
                   ,
                   and
                   so
                   it
                   is
                   but
                   one
                   Act
                   and
                   that
                   of
                   Latria
                   ;
                   but
                   this
                   ,
                
                 saith
                 he
                 ,
                 
                   makes
                   strange
                   confusion
                   that
                   the
                   act
                   of
                   worship
                   should
                   be
                   equally
                   terminated
                   on
                   both
                   .
                   If
                   they
                   say
                   it
                   begins
                   at
                   the
                   Image
                   ,
                   and
                   is
                   terminated
                   on
                   the
                   Prototype
                   ,
                   that
                   is
                   not
                   ,
                
                 saith
                 he
                 ,
                 
                   proper
                   worship
                   of
                   an
                   Image
                   which
                   is
                   not
                   terminated
                   on
                   it
                   ;
                   and
                   how
                   can
                   that
                   be
                   a
                   partial
                   object
                   of
                   adoration
                   ,
                   if
                   the
                   worship
                   be
                   no
                   wayes
                   terminated
                   on
                   it
                   ?
                   
                   Others
                   say
                   ,
                   there
                   is
                   a
                   twofold
                   Latria
                
                 per
                 se
                 &
                 per
                 accidens
                 ,
                 
                   the
                   former
                   is
                   only
                   due
                   to
                   God
                   ,
                   the
                   latter
                   may
                   be
                   given
                   to
                   an
                   Image
                   :
                   this
                   ,
                
                 saith
                 he
                 ,
                 
                   contradicts
                   the
                   former
                   ,
                   for
                   then
                   the
                   same
                   act
                   of
                   worship
                   would
                   be
                   both
                
                 per
                 se
                 and
                 per
                 accidens
                 ,
                 
                   which
                   is
                   ridiculous
                   ;
                   and
                   that
                   which
                   is
                
                 per
                 accidens
                 
                   ought
                   not
                   to
                   be
                   looked
                   on
                   as
                   worship
                   ,
                   for
                   any
                   thing
                   may
                   be
                   said
                   to
                   be
                   worshipped
                   with
                   Latria
                
                 per
                 accidens
                 .
                 
                   Others
                   say
                   ,
                   that
                   the
                   worship
                   of
                   the
                   Image
                   is
                   not
                   terminated
                   on
                   the
                   Image
                   ,
                   but
                   on
                   the
                   thing
                   represented
                   ,
                   and
                   yet
                   say
                   it
                   is
                   the
                   worship
                   of
                   the
                   Image
                   as
                   an
                   Image
                   ,
                   which
                   as
                   such
                   is
                   distinct
                   from
                   the
                   thing
                   represented
                   ,
                   which
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   not
                   intelligible
                   .
                   To
                   say
                   the
                   Image
                   is
                   worshipped
                   improperly
                   ,
                   is
                   a
                   saying
                   not
                   fit
                   for
                   Philosophers
                   or
                   Divines
                   ,
                   but
                   for
                   Poets
                   and
                   Orators
                   .
                   For
                   it
                   is
                   no
                   more
                   properly
                   said
                   the
                   Image
                   is
                   worshipped
                   with
                   Latria
                   ,
                   than
                   that
                   the
                   Image
                   is
                   the
                   thing
                   represented
                   ;
                   which
                   no
                   man
                   in
                   his
                   senses
                   would
                   say
                   properly
                   .
                   To
                
                 Cajetans
                 
                   saying
                   ,
                   that
                   an
                   Image
                   as
                   performing
                   the
                   office
                   of
                   an
                   Image
                   is
                   under
                   that
                   notion
                   ,
                   the
                   same
                   with
                   the
                   thing
                   represented
                   ,
                
                 he
                 answers
                 ,
                 
                   that
                   such
                   a
                   Metamorphosis
                   is
                   impossible
                   by
                   any
                   act
                   of
                   the
                   Image
                   ,
                   or
                   of
                   Imagination
                   :
                   but
                   to
                   defend
                   ,
                
                 saith
                 he
                 ,
                 
                   that
                   the
                   Image
                   as
                   an
                   Image
                   ,
                   or
                   as
                   representing
                   is
                   
                   the
                   same
                   with
                   the
                   thing
                   represented
                   ,
                   and
                   so
                   as
                   that
                   the
                   Latria
                   is
                   any
                   wayes
                   terminated
                   on
                   the
                   Image
                   ,
                   is
                   to
                   be
                   mad
                   ones
                   self
                   ,
                   and
                   to
                   endeavour
                   to
                   make
                   others
                   so
                   .
                   Therefore
                   others
                   say
                   ,
                   that
                   the
                   Images
                   are
                   not
                   truly
                   and
                   properly
                   worshipped
                   ,
                   but
                   the
                   things
                   represented
                   at
                   them
                   ,
                   before
                   them
                   ,
                   or
                   in
                   them
                   ;
                   but
                   this
                   ,
                
                 saith
                 he
                 ,
                 
                   destroyes
                   the
                   worship
                   of
                   Images
                   ,
                   and
                   is
                   against
                   the
                   practice
                   of
                   the
                   Church
                   ,
                   which
                   directs
                   the
                   posture
                   ,
                   words
                   ,
                   and
                   signs
                   of
                   adoration
                   ,
                   (
                   even
                   incense
                   )
                   to
                   the
                   Images
                   ,
                   as
                   when
                   we
                   say
                   to
                   the
                   Cross
                   ,
                
                 O
                 Crux
                 ave
                 spes
                 unica
                 .
                 This
                 we
                 see
                 is
                 the
                 Burden
                 of
                 the
                 Song
                 ,
                 among
                 them
                 all
                 ;
                 the
                 Church
                 practises
                 thus
                 ,
                 and
                 thus
                 ;
                 this
                 practice
                 must
                 be
                 defended
                 one
                 way
                 or
                 other
                 ,
                 and
                 happy
                 the
                 man
                 that
                 doth
                 it
                 best
                 ;
                 but
                 still
                 the
                 practice
                 must
                 be
                 continued
                 ,
                 for
                 Catharinus
                 inveighs
                 bitterly
                 against
                 Erasmus
                 ,
                 for
                 saying
                 ,
                 
                   he
                   thought
                   it
                   safer
                   and
                   easier
                   to
                   take
                   Images
                   out
                   of
                   Churches
                   than
                   to
                   fix
                   the
                   just
                   bounds
                   of
                   Worship
                   and
                   to
                   prevent
                   Superstition
                   .
                
                 And
                 he
                 grants
                 at
                 last
                 ,
                 
                 
                   that
                   by
                   a
                   fiction
                   of
                   the
                   mind
                   ,
                   supposing
                   the
                   Image
                   to
                   be
                   the
                   Person
                   represented
                   ,
                   it
                   may
                   be
                   said
                   ,
                   that
                   the
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                
                 yet
                 he
                 concludes
                 ,
                 
                   that
                   no
                   one
                   ancient
                   Writer
                   ,
                   that
                   he
                   could
                   ever
                   see
                   ,
                   did
                   allow
                   ,
                   that
                   Images
                   might
                   any
                   way
                   be
                   worshipped
                   with
                   
                   Latria
                   ,
                   but
                   all
                   of
                   them
                   did
                   abominate
                   such
                   an
                   expression
                   .
                
                 And
                 he
                 adds
                 ,
                 
                   that
                   the
                   doctrine
                   of
                
                 Thomas
                 
                   doth
                   rather
                   take
                   off
                   from
                   Images
                   ,
                   that
                   true
                   and
                   real
                   worship
                   ,
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   from
                   the
                   Nicene
                   Council
                   ought
                   to
                   be
                   given
                   to
                   them
                   ,
                   and
                   terminated
                   on
                   themselves
                   though
                   for
                   the
                   sake
                   of
                   the
                   things
                   represented
                   by
                   them
                   .
                   Martinus
                   Peresius
                   Ayala
                
                 saith
                 ,
                 
                 
                   that
                   the
                   doctrine
                   of
                   giving
                   Latria
                   to
                   Images
                   is
                   repugnant
                   to
                   Fathers
                   and
                   Councils
                   ,
                   especially
                   to
                   the
                   Definition
                   of
                   the
                   Council
                   of
                
                 Nice
                 ;
                 and
                 he
                 adds
                 ,
                 
                   that
                   there
                   is
                   no
                   more
                   connexion
                   between
                   a
                   sign
                   and
                   the
                   thing
                   signified
                   ,
                   than
                   between
                   two
                   relatives
                   ,
                   as
                   between
                   Father
                   and
                   Son
                   ,
                   and
                   although
                   the
                   Son
                   represent
                   the
                   Father
                   ,
                   yet
                   no
                   man
                   will
                   say
                   ,
                   that
                   by
                   the
                   same
                   act
                   of
                   knowledge
                   ,
                   whereby
                   I
                   know
                   the
                   Son
                   as
                   a
                   Son
                   ,
                   I
                   do
                   know
                   his
                   Father
                   ,
                   for
                   then
                   the
                   Relative
                   opposition
                   would
                   be
                   taken
                   away
                   ,
                   and
                   the
                   different
                   definitions
                   of
                   correlatives
                   ;
                   so
                   ,
                
                 saith
                 he
                 ,
                 
                   although
                   by
                   the
                   Image
                   a
                   conception
                   doth
                   arise
                   of
                   the
                   thing
                   represented
                   ,
                   yet
                   it
                   is
                   not
                   the
                   same
                   act
                   of
                   knowledge
                   whereby
                   I
                   apprehend
                   the
                   Image
                   and
                   the
                   thing
                   represented
                   :
                   but
                   suppose
                   it
                   were
                   so
                   ,
                   there
                   is
                   not
                   the
                   same
                   reason
                   for
                   worship
                   as
                   for
                   knowledge
                   .
                   For
                   it
                   is
                   not
                   repugnant
                   to
                   an
                   Image
                   as
                   an
                   Image
                   to
                   be
                   apprehended
                   by
                   the
                   same
                   act
                   with
                   the
                   thing
                   represented
                   :
                   
                   but
                   it
                   seems
                   repugnant
                   to
                   an
                   Image
                   as
                   an
                   Image
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   worship
                   with
                   the
                   thing
                   represented
                   ;
                   because
                   an
                   Image
                   ,
                   however
                   considered
                   ,
                   is
                   an
                   insensible
                   Creature
                   ,
                   to
                   which
                   they
                   all
                   grant
                   no
                   worship
                   is
                   due
                   ;
                   and
                   although
                   it
                   represent
                   never
                   so
                   much
                   ,
                   it
                   doth
                   not
                   change
                   its
                   nature
                   ,
                   but
                   a
                   block
                   remains
                   a
                   block
                   still
                   ,
                   and
                   a
                   Stone
                   doth
                   not
                   become
                   rational
                   by
                   it
                   .
                
                 But
                 ,
                 
                   say
                   they
                
                 ,
                 Is
                 not
                 the
                 Kings
                 Robe
                 worshipped
                 with
                 the
                 same
                 worship
                 that
                 his
                 Person
                 is
                 ?
                 
                   I
                   confess
                
                 ,
                 saith
                 he
                 ,
                 
                   the
                   whole
                   Person
                   as
                   clothed
                   is
                   worshipped
                   ,
                   and
                   his
                   clothes
                   are
                   no
                   more
                   separated
                   ,
                   than
                   any
                   other
                   habits
                   or
                   dispositions
                   he
                   hath
                   about
                   him
                   .
                   But
                   ,
                   if
                   the
                   Kings
                   Robe
                   be
                   separated
                   from
                   his
                   Person
                   ,
                   what
                   reason
                   is
                   there
                   to
                   worship
                   that
                   as
                   the
                   King
                   himself
                   is
                   worshipped
                   ?
                   and
                   the
                   Princes
                   Image
                   is
                   neither
                   substantially
                   nor
                   accidentally
                   the
                   same
                   with
                   the
                   Prince
                   ,
                   and
                   therefore
                   is
                   not
                   to
                   be
                   compared
                   with
                   his
                   Robe
                   ;
                   and
                   although
                   some
                   honour
                   be
                   due
                   to
                   the
                   Kings
                   Image
                   ,
                   yet
                   no
                   man
                   ever
                   saw
                   ,
                   unless
                   by
                   the
                   compulsion
                   of
                   some
                   Tyrant
                   ,
                   a
                   Princes
                   Image
                   worshipped
                   after
                   the
                   same
                   manner
                   that
                   his
                   Person
                   is
                   .
                   And
                   S.
                
                 Augustin
                 
                   gives
                   no
                   other
                   reason
                   for
                   the
                   worship
                   of
                   the
                   humanity
                   of
                   Christ
                   (
                   which
                   he
                   compares
                   with
                   the
                   Princes
                   Robe
                   )
                   but
                   because
                   it
                   is
                   united
                   to
                   the
                   Divinity
                   ;
                   which
                   
                   reason
                   cannot
                   hold
                   for
                   such
                   an
                   Imaginary
                   Union
                   ,
                   between
                   the
                   Image
                   and
                   the
                   thing
                   represented
                   ,
                   and
                   therefore
                   it
                   ought
                   not
                   to
                   be
                   worshipped
                   with
                   the
                   same
                   adoration
                   .
                   Besides
                   ,
                
                 saith
                 he
                 ,
                 
                   if
                   this
                   were
                   allowed
                   ,
                   we
                   might
                   sacrifice
                   to
                   an
                   Image
                   ,
                   as
                   well
                   as
                   do
                   other
                   acts
                   of
                   Latria
                   to
                   it
                   ,
                   which
                   cannot
                   be
                   said
                   without
                   blasphemy
                
                 ;
                 but
                 he
                 concludes
                 ,
                 
                   that
                   he
                   defines
                   nothing
                   ,
                   and
                   submits
                   all
                   to
                   the
                   judgement
                   of
                   the
                   Church
                   .
                   Estius
                
                 declares
                 ,
                 
                 
                   that
                   although
                   almost
                   all
                   the
                   Schoolmen
                   were
                   for
                   Latria
                   to
                   be
                   given
                   to
                   the
                   Cross
                   ,
                   yet
                   that
                   it
                   is
                   point-blank
                   against
                   the
                   definition
                   of
                   the
                   Council
                   of
                
                 Nice
                 ;
                 
                   and
                   it
                   is
                   an
                   unsatisfactory
                   answer
                   to
                   say
                   ,
                   they
                   only
                   were
                   against
                   Latria
                   to
                   be
                   given
                   to
                   Images
                   for
                   themselves
                   or
                   absolute
                   Latria
                   ;
                   for
                   no
                   man
                   ever
                   doubted
                   of
                   that
                   ,
                   that
                   they
                   were
                   not
                   to
                   have
                   divine
                   worship
                   for
                   themselves
                   ;
                   and
                   the
                   Council
                   puts
                   a
                   distinction
                   between
                   the
                   worship
                   of
                   the
                   Image
                   and
                   the
                   Exemplar
                   ;
                   and
                   joyns
                   Images
                   with
                   the
                   Gospels
                   and
                   Vessels
                   ,
                   which
                   no
                   man
                   ever
                   thought
                   were
                   to
                   be
                   worshipped
                   with
                   any
                   kind
                   of
                   Latria
                   :
                   and
                   that
                   ,
                   when
                   S.
                
                 Basil
                 
                   saith
                   ,
                   the
                   honour
                   of
                   the
                   Image
                   passes
                   to
                   the
                   Prototype
                   ,
                   he
                   means
                   no
                   more
                   than
                   that
                   the
                   Image
                   is
                   honoured
                   for
                   the
                   sake
                   of
                   the
                   thing
                   represented
                   :
                   and
                   that
                   ,
                   if
                   an
                   Image
                   may
                   be
                   worshipped
                   with
                   Latria
                   ,
                   then
                   sacrifice
                   may
                   
                   be
                   offered
                   to
                   it
                   ,
                   which
                   was
                   condemned
                   in
                
                 Carpocrates
                 
                   and
                   the
                
                 Collyridians
                 :
                 
                   and
                   then
                   those
                   things
                   which
                   have
                   a
                   nearer
                   conjunction
                   than
                   an
                   Image
                   may
                   be
                   better
                   worshipped
                   so
                   ,
                   as
                   the
                   B.
                   Virgin
                   which
                   bore
                   him
                   in
                   her
                   womb
                   .
                   Neither
                   is
                   it
                   enough
                   to
                   say
                   ,
                   they
                   have
                   proper
                   excellencies
                   of
                   their
                   own
                   ;
                   for
                   they
                   might
                   receive
                   a
                   double
                   honour
                   ,
                   the
                   one
                   proper
                   ,
                   the
                   other
                   relative
                   ;
                   and
                   supposing
                   no
                   danger
                   of
                   errour
                   ,
                   then
                   it
                   might
                   be
                   done
                   ,
                   and
                
                 Medina
                 ,
                 he
                 saith
                 ,
                 
                   yields
                   it
                   of
                   the
                   B.
                   Virgin
                   not
                   absolutely
                   ,
                   but
                   by
                   reason
                   of
                   the
                   conjunction
                   between
                   Christ
                   and
                   her
                   while
                   he
                   was
                   in
                   her
                   womb
                   .
                
                 Thus
                 far
                 in
                 the
                 opinion
                 of
                 these
                 men
                 ,
                 the
                 case
                 seems
                 desperate
                 as
                 to
                 the
                 reconciling
                 the
                 doctrine
                 of
                 giving
                 Latria
                 to
                 Images
                 with
                 Reason
                 ,
                 or
                 the
                 Council
                 of
                 Nice
                 .
              
               
                 But
                 we
                 must
                 not
                 imagine
                 a
                 doctrine
                 so
                 generally
                 allowed
                 and
                 so
                 suitable
                 to
                 the
                 practice
                 of
                 their
                 Church
                 should
                 be
                 thus
                 given
                 up
                 .
                 
                 Therefore
                 Vasquez
                 undertakes
                 the
                 business
                 ,
                 
                 and
                 like
                 a
                 generous
                 Adversary
                 ,
                 not
                 only
                 proves
                 that
                 
                   this
                   may
                   be
                   the
                   sense
                   of
                   the
                   Councils
                   ,
                
                 but
                 that
                 
                   they
                   could
                   have
                   no
                   other
                   ;
                   because
                   ,
                   an
                   Image
                   cannot
                   be
                   lawfully
                   worshipped
                   any
                   other
                   way
                   ,
                   than
                   as
                   in
                   and
                   by
                   that
                   the
                   exemplar
                   is
                   made
                   the
                   term
                   and
                   next
                   material
                   object
                   
                   of
                   adoration
                   .
                
                 This
                 he
                 shews
                 ,
                 not
                 only
                 from
                 the
                 
                   common
                   consent
                   of
                   their
                   Divines
                
                 ,
                 
                 but
                 from
                 the
                 
                   Council
                   of
                
                 Trent
                 it self
                 ,
                 where
                 it
                 sayes
                 ,
                 1.
                 
                 
                   That
                   no
                   worship
                   is
                   to
                   be
                   given
                   to
                   Images
                   for
                   the
                   sake
                   of
                   any
                   Vertue
                   inherent
                   in
                   them
                   ;
                   but
                   if
                   Images
                   be
                   worshipped
                   as
                   separated
                   from
                   the
                   exemplar
                   ,
                   they
                   must
                   be
                   worshipped
                   for
                   some
                   virtue
                   inherent
                   in
                   themselves
                   ;
                   and
                   whatever
                   impression
                   of
                   Sanctity
                   is
                   supposed
                   to
                   be
                   in
                   them
                   ,
                   it
                   is
                   only
                   an
                   inanimate
                   sign
                   of
                   such
                   a
                   sanctity
                   as
                   doth
                   not
                   make
                   it
                   an
                   object
                   of
                   adoration
                   :
                   and
                   if
                   the
                   excellency
                   of
                   the
                   thing
                   represented
                   be
                   the
                   reason
                   moving
                   to
                   adoration
                   ,
                   that
                   excellency
                   cannot
                   be
                   conceived
                   as
                   distinct
                   from
                   the
                   exemplar
                   when
                   it
                   makes
                   the
                   Image
                   capable
                   of
                   adoration
                   .
                
                 If
                 they
                 say
                 
                   the
                   excellency
                   is
                   derived
                   from
                   the
                   exemplar
                   to
                   the
                   Image
                   ,
                
                 then
                 it
                 follows
                 ,
                 
                   that
                   there
                   is
                   an
                   inherent
                   vertue
                   in
                   the
                   Images
                   for
                   which
                   they
                   are
                   worshipped
                   ,
                   which
                   is
                   contrary
                   to
                   the
                   Council
                   of
                
                 Trent
                 .
                 2.
                 
                 
                   That
                   Council
                   makes
                   this
                   to
                   be
                   the
                   only
                   reason
                   of
                   worshipping
                   Images
                   ,
                   because
                   the
                   honour
                   passeth
                   to
                   the
                   exemplar
                   ,
                   which
                   shews
                   plainly
                   that
                   according
                   to
                   the
                   sense
                   of
                   it
                   ,
                   they
                   are
                   to
                   be
                   worshipped
                   only
                   as
                   joyned
                   with
                   the
                   exemplar
                   ,
                   and
                   by
                   no
                   means
                   as
                   separated
                   from
                   it
                   .
                
                 And
                 the
                 same
                 he
                 proves
                 ,
                 
                 by
                 expressions
                 to
                 the
                 like
                 purpose
                 ,
                 from
                 the
                 Council
                 of
                 Nice
                 ;
                 
                 and
                 from
                 the
                 former
                 Testimony
                 of
                 
                   Basil
                   ,
                   which
                
                 ,
                 he
                 saith
                 ,
                 
                   cannot
                   be
                   otherwise
                   understood
                   than
                   of
                   the
                   same
                   adoration
                   of
                   the
                   Image
                   and
                   exemplar
                   ,
                   or
                   else
                   S.
                
                 Basils
                 
                   Testimony
                   was
                   very
                   impertinently
                   alledged
                   in
                   the
                   Council
                   of
                
                 Nice
                 ,
                 
                 
                   and
                   doth
                   not
                   serve
                   the
                   purpose
                   for
                   which
                   he
                   used
                   those
                   words
                   himself
                
                 ;
                 many
                 other
                 Testimonies
                 he
                 produces
                 ,
                 and
                 at
                 last
                 concludes
                 that
                 the
                 other
                 opinion
                 is
                 no
                 older
                 than
                 Catharinus
                 and
                 Ayala
                 ,
                 and
                 that
                 all
                 those
                 who
                 were
                 for
                 the
                 worship
                 of
                 Images
                 before
                 ,
                 viz.
                 Fathers
                 and
                 Schoolmen
                 ,
                 were
                 of
                 his
                 opinion
                 .
                 And
                 he
                 proves
                 his
                 opinion
                 from
                 this
                 reason
                 
                   because
                   no
                   inanimate
                   thing
                   is
                   of
                   it self
                   capable
                   of
                   worship
                
                 ;
                 
                 
                   but
                   an
                   Image
                   considered
                   as
                   an
                   Image
                   ,
                   but
                   without
                   the
                   exemplar
                   ,
                   is
                   an
                   inanimate
                   thing
                   :
                
                 the
                 Major
                 he
                 proves
                 ,
                 
                   because
                   worship
                   is
                   a
                   token
                   of
                   submission
                   to
                   something
                   on
                   the
                   account
                   of
                   its
                   excellency
                   ,
                   and
                   superiority
                   ;
                   but
                   to
                   use
                   such
                   to
                   an
                   inanimate
                   thing
                   ,
                   is
                   to
                   make
                   our selves
                   slaves
                   to
                   Images
                   ,
                   which
                   would
                   be
                   Idolatry
                   :
                   and
                   on
                   the
                   same
                   account
                   a
                   man
                   uses
                   such
                   a
                   mark
                   of
                   submission
                   ,
                   he
                   may
                   as
                   well
                   pray
                   to
                   Images
                   ,
                   or
                   beg
                   something
                   of
                   them
                   ,
                   as
                   a
                   servant
                   doth
                   of
                   his
                   master
                   ,
                
                 He
                 saith
                 ,
                 that
                 Alexander
                 and
                 
                   Thomas
                   ,
                   although
                   they
                   never
                   saw
                   the
                   seventh
                   Synod
                   ,
                   yet
                   did
                   speak
                   the
                   sense
                   of
                   it
                   ,
                   as
                   well
                   as
                   if
                   they
                   had
                   seen
                   it
                   :
                
                 
                 
                   and
                   when
                   that
                   Council
                   
                   denies
                   Latria
                   to
                   Images
                   ,
                   it
                   is
                   to
                   be
                   underderstood
                   only
                   of
                   the
                   inward
                   submission
                   of
                   the
                   Soul
                   ,
                   and
                   not
                   of
                   the
                   external
                   acts
                   of
                   adoration
                
                 ;
                 and
                 so
                 he
                 answers
                 all
                 the
                 arguments
                 from
                 the
                 
                   Councils
                   and
                   Fathers
                
                 :
                 and
                 he
                 saith
                 ,
                 
                 
                   that
                   it
                   may
                   be
                   delivered
                   absolutely
                   ,
                   that
                   Images
                   are
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   if
                   by
                   that
                   be
                   meant
                   the
                   same
                   worship
                   which
                   is
                   given
                   to
                   the
                   exemplar
                   ;
                   and
                   that
                   the
                   doctrine
                   of
                   inferiour
                   worship
                   tends
                   to
                   folly
                   and
                   superstition
                   ,
                
                 
                 
                   and
                   that
                   his
                   own
                   opinion
                   is
                   the
                   most
                   useful
                   to
                   be
                   preached
                   to
                   the
                   People
                   .
                   Suarez
                
                 is
                 by
                 no
                 means
                 satisfied
                 with
                 this
                 way
                 ,
                 
                 saying
                 ,
                 
                   the
                   Author
                   of
                   it
                   must
                   necessarily
                   fall
                   into
                   the
                   abusive
                   and
                   improper
                   way
                   of
                   worship
                   which
                   is
                   condemned
                   in
                
                 Durandus
                 and
                 Holcot
                 ,
                 
                   for
                   he
                   takes
                   away
                   all
                   proper
                   worship
                   of
                   Images
                   ,
                   and
                   makes
                   them
                   only
                   seem
                   to
                   be
                   worshipped
                   ;
                   for
                   the
                   external
                   acts
                   of
                   adoration
                   ,
                   without
                   the
                   internal
                   is
                   but
                   an
                   appearance
                   of
                   worship
                   ,
                   and
                   no
                   real
                   worship
                   .
                
                 Therefore
                 he
                 proceeds
                 after
                 another
                 method
                 ,
                 which
                 is
                 this
                 :
                 1.
                 
                 
                   The
                   Prototype
                   may
                   be
                   worshipped
                   in
                   the
                   Image
                   ,
                   and
                   the
                   Image
                   for
                   the
                   sake
                   of
                   the
                   Prototype
                   ,
                   with
                   one
                   and
                   the
                   same
                   act
                   of
                   adoration
                   ,
                   both
                   internal
                   and
                   external
                   :
                
                 to
                 explain
                 this
                 he
                 distinguishes
                 between
                 the
                 
                   esse
                   reale
                
                 ,
                 and
                 the
                 
                   esse
                   repraesentativum
                
                 of
                 the
                 Prototype
                 ;
                 and
                 although
                 
                 the
                 Image
                 doth
                 not
                 contain
                 the
                 Prototype
                 in
                 the
                 first
                 ,
                 it
                 does
                 in
                 the
                 latter
                 sense
                 ,
                 
                   i.
                   e.
                
                 in
                 plain
                 terms
                 ,
                 although
                 the
                 Person
                 of
                 Christ
                 be
                 not
                 in
                 the
                 Image
                 ,
                 yet
                 we
                 may
                 fancy
                 him
                 to
                 be
                 there
                 ;
                 which
                 being
                 supposed
                 ,
                 the
                 mind
                 of
                 him
                 that
                 worships
                 is
                 carried
                 primarily
                 to
                 the
                 exemplar
                 ,
                 and
                 by
                 way
                 of
                 concomitancy
                 to
                 the
                 Image
                 ;
                 not
                 believing
                 the
                 Image
                 to
                 be
                 Christ
                 ,
                 (
                 for
                 that
                 were
                 a
                 dangerous
                 thing
                 )
                 but
                 that
                 it
                 doth
                 represent
                 him
                 as
                 if
                 he
                 were
                 there
                 :
                 and
                 consequently
                 this
                 Imagination
                 is
                 a
                 sufficient
                 ground
                 to
                 perform
                 all
                 acts
                 of
                 adoration
                 to
                 the
                 Image
                 ,
                 as
                 if
                 the
                 Person
                 of
                 Christ
                 were
                 actually
                 present
                 .
                 Which
                 is
                 just
                 like
                 a
                 Schoolmaster
                 ,
                 whom
                 I
                 knew
                 ,
                 who
                 being
                 to
                 come
                 into
                 an
                 unusual
                 presence
                 ,
                 he
                 goes
                 into
                 a
                 pit
                 ,
                 where
                 there
                 were
                 many
                 Trees
                 ,
                 and
                 although
                 every
                 one
                 of
                 them
                 had
                 the
                 
                   esse
                   reale
                
                 of
                 a
                 Tree
                 ,
                 yet
                 he
                 supposed
                 them
                 to
                 have
                 a
                 distinct
                 
                   esse
                   repraesentativum
                
                 of
                 the
                 several
                 Persons
                 he
                 was
                 to
                 make
                 his
                 Congies
                 too
                 ;
                 and
                 having
                 thus
                 fastned
                 the
                 
                   esse
                   repraesentativum
                
                 of
                 the
                 Person
                 to
                 the
                 proper
                 Tree
                 ,
                 he
                 makes
                 all
                 his
                 approaches
                 and
                 with
                 the
                 same
                 complements
                 he
                 intended
                 to
                 use
                 to
                 the
                 Persons
                 themselves
                 .
                 If
                 one
                 should
                 have
                 surprised
                 him
                 in
                 this
                 act
                 of
                 
                   civil
                   worship
                
                 to
                 the
                 Trees
                 ,
                 and
                 asked
                 him
                 ,
                 whether
                 he
                 believed
                 
                 the
                 Trees
                 to
                 be
                 the
                 Persons
                 whose
                 names
                 he
                 called
                 them
                 by
                 ,
                 he
                 would
                 no
                 doubt
                 ,
                 (
                 if
                 he
                 had
                 been
                 versed
                 in
                 
                   School
                   Divinity
                
                 )
                 have
                 answered
                 to
                 this
                 very
                 subtilly
                 with
                 Suarez
                 ,
                 that
                 he
                 was
                 not
                 such
                 an
                 Ass
                 ,
                 not
                 to
                 distinguish
                 the
                 
                   esse
                   reale
                
                 of
                 the
                 Tree
                 ,
                 from
                 the
                 
                   esse
                   repraesentativum
                
                 of
                 the
                 Persons
                 ;
                 and
                 although
                 he
                 bowed
                 and
                 made
                 Leggs
                 to
                 the
                 Trees
                 ,
                 he
                 did
                 not
                 consider
                 them
                 in
                 so
                 doing
                 as
                 Trees
                 ,
                 but
                 as
                 representing
                 those
                 Persons
                 to
                 whom
                 he
                 was
                 bound
                 to
                 shew
                 all
                 that
                 Reverence
                 ,
                 which
                 he
                 shewed
                 to
                 the
                 Trees
                 upon
                 the
                 Imagination
                 that
                 they
                 were
                 those
                 very
                 Persons
                 ;
                 so
                 that
                 the
                 Reverence
                 was
                 primarily
                 and
                 
                   per
                   se
                
                 shewn
                 to
                 those
                 
                   Persons
                   ,
                   and
                   but
                   concomitanter
                   &
                   per
                   accidens
                   ,
                
                 and
                 after
                 
                   an
                   inferiour
                   manner
                
                 ,
                 to
                 the
                 Trees
                 .
                 But
                 saith
                 
                   Suarez
                   ,
                   the
                   Image
                   is
                   not
                   so
                   properly
                   adored
                   ,
                   as
                   co-adored
                   ,
                   as
                   the
                   Kings
                   Robe
                   is
                   with
                   his
                   Person
                   ;
                   and
                   although
                   the
                   Image
                   be
                   really
                   different
                   from
                   the
                   Person
                   of
                   Christ
                   ,
                   yet
                   he
                   is
                   worshipped
                   in
                   his
                   true
                   Being
                   as
                   represented
                   by
                   the
                   Image
                   ,
                   and
                   as
                   it
                   were
                   vested
                   with
                   it
                   ,
                   and
                   so
                   they
                   both
                   become
                   one
                   object
                   ,
                   and
                   that
                   Person
                   is
                   worshipped
                   ,
                   and
                   the
                   Image
                   together
                   with
                   him
                   with
                   the
                   very
                   same
                   act
                   of
                   adoration
                   .
                
                 I
                 am
                 glad
                 to
                 hear
                 that
                 ,
                 saith
                 the
                 Schoolmaster
                 ,
                 for
                 I
                 hope
                 by
                 this
                 means
                 ,
                 I
                 may
                 do
                 my
                 Reverences
                 to
                 the
                 
                 Persons
                 themselves
                 ,
                 by
                 performing
                 them
                 
                   to
                   them
                   as
                   represented
                   in
                   their
                   true
                   Beings
                   in
                   these
                   Trees
                
                 ;
                 and
                 I
                 pray
                 Sir
                 do
                 not
                 think
                 me
                 such
                 a
                 Fop
                 that
                 I
                 would
                 do
                 all
                 this
                 to
                 them
                 considered
                 
                   as
                   Trees
                   ,
                   in
                   actu
                   signato
                   ,
                
                 for
                 I
                 consider
                 them
                 
                   as
                   Images
                   in
                   actu
                   exercito
                
                 ;
                 and
                 although
                 you
                 may
                 think
                 I
                 do
                 it
                 to
                 the
                 Trees
                 ,
                 you
                 are
                 mistaken
                 ;
                 my
                 mind
                 all
                 that
                 while
                 unites
                 the
                 
                   Person
                   represented
                
                 and
                 the
                 Tree
                 together
                 ;
                 and
                 although
                 
                   my
                   Reverence
                
                 be
                 primarily
                 designed
                 to
                 the
                 Person
                 for
                 his
                 own
                 sake
                 ,
                 and
                 to
                 the
                 Tree
                 only
                 for
                 the
                 sake
                 of
                 the
                 
                   person
                   represented
                
                 ,
                 yet
                 this
                 is
                 only
                 a
                 co-reverence
                 ,
                 such
                 as
                 a
                 man
                 shews
                 to
                 the
                 Person
                 of
                 another
                 ,
                 by
                 
                   kissing
                   the
                   hem
                   of
                   his
                   garment
                   ,
                
                 only
                 there
                 the
                 Person
                 is
                 
                   really
                   Vested
                
                 ,
                 and
                 here
                 it
                 is
                 only
                 by
                 Imagination
                 .
                 2.
                 
                 Suarez
                 saith
                 ,
                 
                 
                   since
                   it
                   is
                   agreed
                   among
                   Catholicks
                   ;
                   that
                   the
                   Reason
                   of
                   the
                   worship
                   of
                   the
                   Image
                   is
                   the
                   excellency
                   of
                   the
                   exemplar
                   ;
                   that
                   may
                   be
                   considered
                   two
                   wayes
                   .
                
                 1.
                 
                 
                   As
                   the
                
                 objectum
                 quod
                 
                   or
                   the
                   thing
                   it self
                   worshipped
                   in
                   and
                   by
                   the
                   Image
                   as
                   before
                   .
                
                 2.
                 
                 
                   As
                   the
                
                 objectum
                 quo
                 ,
                 i.
                 e.
                 
                   as
                   the
                   Reason
                   of
                   giving
                   worship
                   to
                   the
                   Image
                   it self
                   :
                
                 and
                 this
                 is
                 that
                 worship
                 which
                 Vasquez
                 charges
                 with
                 folly
                 and
                 superstition
                 ;
                 but
                 Suarez
                 undertakes
                 to
                 prove
                 this
                 to
                 be
                 a
                 possible
                 and
                 
                   lawful
                   Worship
                
                 ,
                 when
                 
                 the
                 Image
                 is
                 truly
                 and
                 
                   properly
                   worshipped
                   non
                   adorato
                   directè
                   ut
                   quod
                   ipso
                   exemplari
                
                 ;
                 i.
                 e.
                 
                   the
                   worship
                   not
                   fixing
                   immediately
                   on
                   the
                   thing
                   represented
                   but
                   on
                   the
                   Image
                   it self
                   ,
                   although
                   on
                   the
                   account
                   of
                   the
                   exemplar
                   :
                
                 for
                 which
                 he
                 makes
                 use
                 of
                 this
                 notable
                 argument
                 ;
                 
                   because
                   in
                   this
                   act
                   of
                   worship
                   there
                   is
                   nothing
                   omitted
                   but
                   a
                   directing
                   the
                   intention
                   to
                   the
                   exemplar
                   ,
                   but
                   there
                   is
                   no
                   precept
                   that
                   requires
                   ,
                   that
                   as
                   often
                   as
                   we
                   worship
                   the
                   Image
                   ,
                   we
                   ought
                   to
                   direct
                   our
                   intention
                   farther
                   than
                   the
                   Image
                   it self
                   ;
                   and
                   therefore
                   that
                   worship
                   is
                   lawful
                   .
                   And
                   although
                   ,
                   an
                   inanimate
                   thing
                   be
                   not
                   ,
                
                 as
                 Vasquez
                 urges
                 ,
                 
                   adorabile
                   propter
                   se
                
                 ,
                 yet
                 it
                 may
                 ,
                 saith
                 Suarez
                 ,
                 with
                 wonderful
                 subtilty
                 ,
                 
                   be
                   adorable
                   in
                   se
                   propter
                   aliud
                   :
                
                 and
                 this
                 second
                 kind
                 of
                 worship
                 he
                 endeavours
                 to
                 prove
                 was
                 established
                 by
                 the
                 Councils
                 of
                 Nice
                 and
                 Trent
                 ,
                 as
                 well
                 as
                 the
                 first
                 .
              
               
                 Bellar.
                 undertakes
                 to
                 clear
                 the
                 whole
                 matter
                 by
                 these
                 propositions
                 .
                 
                 1.
                 
                 
                   That
                   the
                   Images
                   of
                   Christ
                   and
                   the
                   Saints
                   are
                   to
                   be
                   worshipped
                   not
                   only
                
                 per
                 accidens
                 or
                 impropriè
                 ,
                 but
                 per
                 se
                 &
                 propriè
                 ,
                 
                   so
                   as
                   they
                   terminate
                   the
                   worship
                   ,
                   as
                   considered
                   in
                   themselves
                   ,
                   and
                   not
                   meerly
                   as
                   they
                   represent
                   the
                   exemplar
                   :
                
                 which
                 he
                 proves
                 ,
                 from
                 the
                 definition
                 of
                 the
                 
                   Nicene
                   Council
                
                 ,
                 which
                 decreed
                 
                   Images
                   to
                   be
                   worshipped
                   and
                   not
                   with
                   Latria
                   :
                   but
                   if
                   
                   the
                   Image
                   were
                   to
                   be
                   worshipped
                   with
                   a
                   respect
                   only
                   to
                   the
                   exemplar
                   ,
                   then
                   it
                   could
                   not
                   be
                   denyed
                   that
                   an
                   Image
                   of
                   Christ
                   was
                   to
                   be
                   worshipped
                   with
                   Latria
                   .
                
                 2.
                 
                 
                   He
                   would
                   not
                   have
                   it
                   said
                   before
                   the
                   people
                   that
                   Images
                   are
                   to
                   be
                   worshipped
                   with
                   Latria
                   ,
                   but
                   rather
                   the
                   contrary
                   ,
                   because
                   the
                   distinctions
                   necessary
                   to
                   defend
                   it
                   are
                   too
                   subtle
                   for
                   their
                   noddles
                   ,
                   and
                   the
                   truth
                   is
                   ,
                   the
                   men
                   that
                   make
                   them
                   do
                   hardly
                   understand
                   them
                   themselves
                   .
                
                 3.
                 
                 
                   But
                   if
                   we
                   speak
                   among
                   our selves
                   and
                   of
                   the
                   plain
                   Truth
                   of
                   the
                   case
                   ,
                   Images
                   may
                   be
                   worshipped
                   with
                   Latria
                   ,
                   but
                   then
                   it
                   is
                   improperly
                   and
                
                 per
                 accidens
                 :
                 
                   as
                   it
                   is
                   represented
                   in
                   the
                   Image
                   .
                
                 4.
                 
                 
                   If
                   we
                   speak
                   of
                   worship
                
                 per
                 se
                 &
                 propriè
                 ,
                 
                   so
                   no
                   Image
                   is
                   to
                   be
                   worshipped
                   with
                   Latria
                   ;
                   because
                   this
                   was
                   condemned
                   by
                   the
                   Nicene
                   Council
                   .
                
                 5.
                 
                 Yet
                 ,
                 he
                 saith
                 ,
                 
                   that
                   the
                   worship
                   which
                   ought
                   to
                   be
                   given
                   to
                   Images
                
                 per
                 se
                 &
                 propriè
                 ,
                 
                   is
                   analogically
                   and
                   reductively
                   the
                   same
                   that
                   is
                   given
                   to
                   the
                   exemplar
                   ,
                
                 i.
                 e.
                 
                   the
                   worship
                   of
                   an
                   Image
                   of
                   Christ
                   is
                   analogical
                   Latria
                   :
                
                 So
                 that
                 
                   it
                   is
                
                 ,
                 and
                 
                   it
                   is
                   not
                   Latria
                   ;
                   it
                   is
                   so
                   ,
                
                 but
                 we
                 must
                 not
                 
                   say
                   so
                
                 ;
                 yet
                 if
                 we
                 speak
                 of
                 the
                 
                   proper
                   worship
                   of
                   Images
                
                 ,
                 that
                 
                   is
                   not
                   so
                
                 and
                 
                   yet
                   it
                   is
                   so
                
                 ,
                 i.
                 e.
                 analogically
                 and
                 improperly
                 ;
                 but
                 if
                 we
                 speak
                 of
                 the
                 
                   proper
                   worship
                   of
                   Latria
                
                 ,
                 then
                 it
                 is
                 not
                 so
                 .
                 But
                 doth
                 not
                 the
                 
                 
                   proper
                   worship
                   of
                   Latria
                
                 belong
                 to
                 
                   Christs
                   Person
                
                 ?
                 therefore
                 if
                 
                   Christs
                   Person
                
                 be
                 worshipped
                 in
                 the
                 Image
                 ,
                 it
                 ought
                 to
                 be
                 worshipped
                 with
                 
                   Latria
                   .
                   True
                
                 ,
                 saith
                 
                   Bellarmin
                   ,
                   when
                   he
                   is
                   worshipped
                   in
                   his
                   own
                   Person
                   ,
                   but
                   not
                   as
                   he
                   is
                   in
                   an
                   Image
                   by
                   participation
                
                 ;
                 but
                 he
                 that
                 is
                 worshipped
                 in
                 the
                 Image
                 is
                 supposed
                 to
                 be
                 the
                 
                   true
                   object
                   of
                   Latria
                
                 ,
                 and
                 therefore
                 Christ
                 as
                 in
                 the
                 Image
                 must
                 be
                 worshipped
                 with
                 Latria
                 .
                 If
                 representation
                 be
                 a
                 sufficient
                 ground
                 of
                 worship
                 ,
                 then
                 his
                 presence
                 being
                 supposed
                 in
                 the
                 Image
                 doth
                 require
                 the
                 same
                 worship
                 ,
                 as
                 they
                 say
                 is
                 due
                 to
                 him
                 under
                 the
                 
                   Sacramental
                   species
                
                 :
                 and
                 the
                 manner
                 of
                 his
                 being
                 represented
                 in
                 the
                 Image
                 would
                 take
                 no
                 more
                 off
                 from
                 the
                 nature
                 of
                 the
                 worship
                 ,
                 than
                 the
                 
                   Princes
                   Robe
                
                 doth
                 from
                 the
                 
                   worship
                   due
                
                 to
                 his
                 Person
                 .
                 And
                 
                   Bernardus
                   Pujol
                
                 from
                 thence
                 proves
                 ,
                 
                 
                   that
                   it
                   is
                   lawful
                   to
                   worship
                   the
                   Image
                   and
                   exemplar
                   with
                   the
                   same
                   act
                   of
                   adoration
                   as
                   one
                   complex
                   object
                   ,
                   because
                   the
                   Church
                   doth
                   worship
                   the
                   Sacrament
                   of
                   the
                   Eucharist
                   with
                   Latria
                   ,
                   as
                   it
                   is
                   one
                   complex
                   object
                   made
                   up
                   of
                   the
                   Species
                   and
                   Christ
                   himself
                   as
                   there
                   present
                   .
                
                 The
                 same
                 Author
                 proves
                 against
                 Bellarmin
                 ,
                 
                 
                   that
                   the
                   proper
                   worship
                   given
                   to
                   Images
                   is
                   not
                   meerly
                   analogically
                   and
                   reductively
                   Latria
                   ,
                   but
                   properly
                   ,
                   
                   although
                   more
                   imperfect
                   ,
                   like
                   that
                   which
                   is
                   given
                   to
                   the
                   humanity
                   of
                   Christ
                   ,
                   and
                   therefore
                   ,
                
                 he
                 saith
                 ,
                 
                   the
                   meaning
                   of
                   the
                   Council
                   was
                   only
                   to
                   exclude
                   absolute
                   Latria
                   ,
                   and
                   not
                   relative
                
                 ;
                 with
                 whom
                 Ysambertus
                 agrees
                 ,
                 
                 who
                 likewise
                 saith
                 ,
                 
                   that
                   when
                   the
                   Image
                   and
                   Prototype
                   are
                   worshipped
                   with
                   Latria
                   ,
                   the
                   Image
                   is
                   a
                   terminative
                   object
                   of
                   that
                   adoration
                   ,
                   at
                   least
                   as
                   a
                   part
                   to
                   make
                   one
                   entire
                   object
                   of
                   the
                   exemplar
                   and
                   the
                   Image
                   .
                   Card.
                   Lugo
                
                 saith
                 ,
                 
                 that
                 Vasquez
                 
                   hath
                   not
                   spoken
                   clearly
                   to
                   this
                   point
                   ,
                   about
                   the
                   aggregate
                   object
                   ,
                   made
                   up
                   of
                   the
                   Image
                   and
                   the
                   exemplar
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   if
                   internal
                   adoration
                   were
                   allowed
                   to
                   the
                   Image
                   as
                   a
                   partial
                   object
                   ,
                   it
                   would
                   go
                   a
                   great
                   way
                   to
                   the
                   proving
                   that
                   the
                   Image
                   it self
                   may
                   be
                   so
                   worshipped
                
                 in
                 recto
                 ,
                 i.
                 e.
                 
                   without
                   the
                   worship
                   of
                   the
                   exemplar
                   :
                   and
                   he
                   thinks
                   ,
                   that
                   the
                   same
                   act
                   of
                   adoration
                   may
                   be
                   terminated
                
                 in
                 recto
                 ,
                 
                   both
                   on
                   the
                   Image
                   and
                   the
                   exemplar
                   :
                   and
                   that
                   this
                   aggregate
                   object
                   hath
                   a
                   sufficient
                   excellency
                   to
                   terminate
                   inward
                   worship
                   upon
                   the
                   Image
                   as
                   a
                   part
                   of
                   that
                   object
                   .
                   Arriaga
                
                 disputes
                 at
                 large
                 against
                 the
                 opinion
                 of
                 Vasquez
                 ;
                 
                 but
                 after
                 all
                 he
                 concludes
                 ,
                 
                   that
                   we
                   may
                   say
                   absolutely
                   ,
                   that
                
                 Latria
                 
                   is
                   due
                   to
                   the
                   Image
                   of
                   Christ
                   ,
                
                 and
                 he
                 makes
                 it
                 the
                 same
                 case
                 as
                 
                   to
                   Images
                
                 and
                 the
                 
                   humanity
                   of
                   
                   Christ
                
                 ;
                 and
                 to
                 the
                 
                   Nicene
                   Council
                
                 ,
                 he
                 saith
                 ,
                 
                   that
                   they
                   spake
                   not
                   of
                   the
                   Images
                   of
                   God
                   ,
                   but
                   of
                   Angels
                   and
                   Saints
                   ,
                   to
                   which
                   no
                   doubt
                   Latria
                   is
                   not
                   due
                
                 ;
                 and
                 he
                 stretches
                 the
                 words
                 of
                 Epiphanius
                 the
                 Deacon
                 ,
                 to
                 this
                 sense
                 ,
                 
                   that
                   no
                   Images
                   of
                   Creatures
                   are
                   to
                   be
                   worshipped
                   with
                   Latria
                   ;
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                 
                   they
                   did
                   worship
                   the
                   Image
                   of
                   God
                   with
                   Latria
                   .
                
                 Very
                 subtle
                 I
                 confess
                 !
                 and
                 like
                 Epiphanius
                 his
                 own
                 self
                 ,
                 who
                 argues
                 in
                 that
                 Council
                 ,
                 much
                 after
                 that
                 rate
                 ,
                 and
                 with
                 equal
                 probability
                 .
                 Petavius
                 concludes
                 with
                 the
                 generality
                 of
                 their
                 Divines
                 ,
                 
                 
                   that
                   the
                   design
                   of
                   the
                   Council
                   of
                
                 Nice
                 
                   was
                   only
                   to
                   exclude
                   absolute
                   Latria
                   ,
                   and
                   not
                   relative
                   :
                
                 for
                 which
                 he
                 quotes
                 the
                 
                   Greek
                   excerpta
                
                 ,
                 wherein
                 it
                 is
                 said
                 ,
                 
                   that
                   the
                   Image
                   doth
                   not
                   differ
                   in
                   Hypostasis
                   from
                   the
                   Prototype
                   but
                   only
                   in
                   nature
                   :
                   from
                   whence
                   he
                   inferrs
                   ,
                   that
                   it
                   is
                   the
                   same
                   act
                   of
                   adoration
                   to
                   the
                   Image
                   and
                   the
                   thing
                   represented
                   .
                
                 But
                 if
                 all
                 the
                 danger
                 lay
                 in
                 supposing
                 Images
                 to
                 be
                 
                   distinct
                   hypostates
                
                 ;
                 the
                 Heathens
                 in
                 that
                 Council
                 declared
                 ,
                 
                   that
                   they
                   did
                   not
                   look
                   on
                   them
                   as
                   such
                   ,
                   but
                   only
                   as
                   representations
                   ,
                
                 and
                 therefore
                 in
                 that
                 respect
                 they
                 were
                 no
                 more
                 to
                 blame
                 than
                 the
                 
                   Nicene
                   Fathers
                
                 in
                 the
                 Worship
                 of
                 them
                 .
              
               
                 From
                 all
                 this
                 discourse
                 we
                 see
                 ,
                 (
                 1.
                 )
                 That
                 some
                 great
                 Divines
                 in
                 the
                 
                   Roman
                   Church
                
                 
                 do
                 assert
                 proper
                 and
                 
                   absolute
                   Latria
                
                 to
                 be
                 given
                 to
                 the
                 Images
                 of
                 Christ
                 ,
                 as
                 those
                 who
                 assert
                 ,
                 
                   the
                   Image
                   and
                   Christ
                   to
                   make
                   up
                   one
                   entire
                   object
                   of
                   adoration
                   .
                
                 (
                 2.
                 )
                 That
                 the
                 doctrine
                 of
                 a
                 
                   Relative
                   Latria
                
                 to
                 be
                 given
                 to
                 Images
                 ,
                 and
                 such
                 as
                 is
                 given
                 to
                 the
                 
                   humanity
                   of
                   Christ
                
                 ,
                 hath
                 almost
                 universally
                 obtained
                 in
                 the
                 
                   Roman
                   Church
                
                 .
                 (
                 3.
                 )
                 That
                 they
                 all
                 agree
                 in
                 this
                 ,
                 that
                 the
                 
                   external
                   acts
                   of
                   adoration
                
                 are
                 to
                 be
                 performed
                 to
                 Images
                 ,
                 such
                 as
                 
                   genuflections
                   ,
                   prostrations
                   ,
                   burning
                   of
                   Lights
                   and
                   Incense
                   ,
                
                 &c.
                 
                 (
                 4.
                 )
                 That
                 those
                 who
                 assert
                 an
                 
                   inferiour
                   adoration
                
                 to
                 be
                 given
                 to
                 Images
                 ,
                 do
                 suppose
                 that
                 adoration
                 to
                 terminate
                 in
                 the
                 Images
                 themselves
                 ,
                 although
                 it
                 be
                 given
                 on
                 the
                 account
                 of
                 the
                 
                   thing
                   represented
                
                 .
                 (
                 5.
                 )
                 That
                 those
                 who
                 differ
                 from
                 each
                 other
                 in
                 this
                 matter
                 ,
                 do
                 in
                 effect
                 charge
                 one
                 another
                 with
                 Idolatry
                 :
                 but
                 of
                 that
                 afterwards
                 .
              
               
                 Nothing
                 now
                 remains
                 to
                 the
                 full
                 stating
                 of
                 this
                 Controversie
                 ,
                 
                 but
                 to
                 consider
                 the
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 in
                 the
                 worship
                 of
                 Images
                 ,
                 which
                 may
                 be
                 gathered
                 very
                 much
                 from
                 the
                 former
                 discourse
                 ,
                 but
                 will
                 receive
                 somewhat
                 more
                 light
                 by
                 these
                 observations
                 .
                 1.
                 
                 That
                 the
                 Church
                 of
                 Rome
                 hath
                 determined
                 in
                 her
                 
                   publick
                   Offices
                
                 ,
                 that
                 
                   Latria
                   is
                   due
                   to
                   the
                   Cross
                   of
                   
                   Christ
                   ,
                   viz.
                
                 in
                 the
                 Pontificale
                 ,
                 where
                 the
                 Rubrick
                 determines
                 
                   the
                   manner
                   of
                   procession
                   at
                   the
                   reception
                   of
                   the
                   Emperour
                
                 ;
                 
                 and
                 there
                 it
                 is
                 said
                 ,
                 
                   that
                   the
                   Cross
                   of
                   the
                   Legat
                   ought
                   to
                   have
                   the
                   right
                   hand
                   ,
                   quia
                   debetur
                   ei
                   Latria
                   ,
                
                 because
                 Latria
                 is
                 due
                 to
                 it
                 ;
                 not
                 only
                 that
                 it
                 may
                 
                   lawfully
                   be
                   given
                   to
                   it
                
                 ,
                 but
                 
                   that
                   it
                   is
                   due
                   to
                   it
                   ,
                
                 without
                 any
                 mention
                 of
                 the
                 exemplar
                 ,
                 or
                 any
                 distinctions
                 ,
                 or
                 limitations
                 about
                 the
                 nature
                 of
                 this
                 Latria
                 .
                 2.
                 
                 That
                 
                   solemn
                   prayers
                
                 are
                 made
                 for
                 the
                 consecration
                 of
                 the
                 Images
                 set
                 up
                 for
                 worship
                 and
                 for
                 virtue
                 to
                 be
                 given
                 to
                 them
                 .
                 
                 In
                 the
                 Office
                 of
                 benediction
                 of
                 a
                 
                   new
                   Cross
                
                 there
                 is
                 this
                 prayer
                 ,
                 
                   Rogamus
                   te
                   Domine
                   Sancte
                   ,
                   Pater
                   omnipotens
                   ,
                   sempiterne
                   Deus
                   ,
                   ut
                   digneris
                   bene
                   ✚
                   dicere
                   hoc
                   lignum
                   Crucis
                   tue
                   ,
                   ut
                   sit
                   remedium
                   Salutare
                   generi
                   humano
                   ;
                   sit
                   soliditas
                   fidei
                   ,
                   profectus
                   honorum
                   operum
                   ,
                   redemptio
                   animarum
                   ;
                   sit
                   solamen
                   ,
                   &
                   protectio
                   ac
                   tutela
                   contra
                   seba
                   jacula
                   inimicorum
                   .
                   Per
                   Dominum
                   Nostrum
                   ,
                   &c.
                   
                
              
               
                 Is
                 this
                 prayer
                 made
                 in
                 faith
                 or
                 no
                 ?
                 whereby
                 they
                 pray
                 for
                 such
                 mighty
                 benefits
                 
                 by
                 a
                 
                   new
                   Cross
                
                 ;
                 and
                 to
                 take
                 away
                 any
                 suspicions
                 of
                 Metonymies
                 and
                 Prosopopoeia's
                 it
                 is
                 said
                 expresly
                 
                   hoc
                   lignum
                   Crucis
                   tuae
                   ,
                   this
                   Wood
                   of
                   thy
                   Cross
                   ,
                
                 may
                 be
                 
                   a
                   wholsome
                   remedy
                   to
                   mankind
                   ,
                   a
                   strengthener
                   of
                   faith
                   ,
                   an
                   increaser
                   of
                   good
                   works
                   ,
                   the
                   redemption
                   of
                   Souls
                   ,
                   a
                   Comfort
                   ,
                   protection
                   and
                   Defence
                   against
                   the
                   cruelty
                   of
                   our
                   enemies
                   .
                
                 And
                 after
                 such
                 prayers
                 ,
                 allowed
                 and
                 used
                 by
                 publick
                 Authority
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 with
                 what
                 conscience
                 could
                 the
                 Council
                 of
                 Trent
                 say
                 ,
                 
                   that
                   they
                   believed
                   no
                   vertue
                   in
                   Images
                   ,
                   nor
                   hoped
                   for
                   any
                   thing
                   from
                   them
                   ?
                
                 After
                 this
                 ,
                 the
                 Bishop
                 consecrates
                 the
                 incense
                 ,
                 and
                 prays
                 for
                 many
                 good
                 things
                 to
                 come
                 by
                 that
                 too
                 ,
                 then
                 the
                 Cross
                 is
                 sprinkled
                 with
                 
                   Holy
                   Water
                
                 ,
                 and
                 then
                 he
                 incenseth
                 it
                 ,
                 saying
                 ,
                 
                   Sanctificetur
                   lignum
                   istud
                   ,
                   in
                   nomine
                   Pa
                   ✚
                   tris
                   &
                   Fi
                   ✚
                   lii
                   ,
                   &
                   Spiritus
                   ✚
                   Sancti
                   ;
                   &
                   benedictio
                   illius
                   ligni
                   in
                   quo
                   membra
                   sancta
                   salvatoris
                   suspensa
                   sunt
                   ,
                   sit
                   in
                   isto
                   ligno
                   ;
                   ut
                   orantes
                   inclinanresque
                   se
                   propter
                   Deum
                   ante
                   istam
                   cru●em
                   inveniant
                   corporis
                   &
                   anime
                   sanitatem
                   .
                   Per
                   eundem
                   ,
                   &c.
                   
                
              
               
                 Then
                 the
                 Bishop
                 kneels
                 before
                 the
                 Cross
                 ,
                 
                 and
                 devoutly
                 adores
                 ,
                 and
                 kisses
                 it
                 ;
                 and
                 as
                 many
                 besides
                 as
                 please
                 :
                 after
                 this
                 follows
                 a
                 long
                 prayer
                 for
                 the
                 sanctification
                 of
                 that
                 
                   new
                   sign
                
                 of
                 the
                 Cross
                 ;
                 then
                 the
                 
                   Bishop
                   kneels
                   ,
                   adores
                
                 and
                 kisses
                 again
                 ,
                 and
                 as
                 many
                 as
                 will.
                 Then
                 follow
                 particular
                 Offices
                 for
                 the
                 consecration
                 of
                 an
                 Image
                 of
                 the
                 
                   B.
                   Virgin
                
                 ,
                 and
                 of
                 other
                 Images
                 .
                 In
                 the
                 
                   Ceremoniale
                   Romanum
                
                 ,
                 we
                 find
                 very
                 strange
                 prayers
                 upon
                 the
                 Consecration
                 of
                 the
                 
                   Agnus
                   Dei's
                
                 ,
                 
                 which
                 if
                 there
                 were
                 any
                 ground
                 to
                 hope
                 for
                 any
                 of
                 the
                 advantages
                 there
                 prayed
                 for
                 ,
                 by
                 the
                 worship
                 and
                 honour
                 of
                 them
                 ,
                 no
                 one
                 that
                 loved
                 either
                 his
                 Soul
                 or
                 Body
                 would
                 be
                 without
                 them
                 .
                 For
                 the
                 Pope
                 himself
                 ,
                 good
                 man
                 ,
                 prays
                 thus
                 ,
                 
                   Tu
                   eos
                   bene
                   ✚
                   dicere
                   ,
                   sanctifi
                   ✚
                   care
                   ,
                   &
                   consecr
                   ✚
                   are
                   digneris
                   ,
                   ut
                   tua
                   larga
                   benedictione
                   sanctificati
                   eandem
                   virtutem
                   accipiant
                   contra
                   omnes
                   diabolicas
                   versutias
                   &
                   fraudes
                   maligni
                   spiritus
                   ;
                   ut
                   illos
                   devote
                   super
                   se
                   ferentibus
                   ,
                   nulla
                   tempestas
                   eisdem
                   prevaleat
                   ,
                   nulla
                   adversitas
                   dominetur
                   ,
                   nulla
                   aura
                   pestilens
                   ,
                   neque
                   aeris
                   corruptio
                   ,
                   nullusque
                   morbus
                   caducus
                   ,
                   nulla
                   maris
                   procella
                   &
                   tempestas
                   ,
                   nullum
                   incendium
                   ,
                   
                   neque
                   ulla
                   iniquitas
                   dominetur
                   eis
                   ,
                   neque
                   prebaleat
                   :
                   homo
                   partus
                   cum
                   matre
                   incolumis
                   conservetur
                   per
                   intercessionem
                   unigeniti
                   ,
                   &c.
                   
                
              
               
                 What
                 admirable
                 vertue
                 have
                 these
                 
                   Agnus
                   Dei's
                
                 in
                 them
                 !
                 they
                 are
                 ,
                 
                   good
                   against
                   the
                   Devil
                   ,
                   good
                   against
                   Storms
                   ,
                   pestilence
                   ,
                   falling-sickness
                   ,
                
                 and
                 Sin
                 ;
                 and
                 what
                 could
                 a
                 man
                 wish
                 for
                 more
                 ?
                 But
                 then
                 it
                 is
                 to
                 be
                 observed
                 that
                 these
                 vertues
                 do
                 not
                 depend
                 meerly
                 on
                 the
                 carrying
                 of
                 these
                 about
                 one
                 ,
                 but
                 
                   the
                   worship
                   of
                   them
                
                 is
                 required
                 too
                 :
                 So
                 in
                 another
                 prayer
                 there
                 extant
                 ,
                 
                   Bene
                   ✚
                   dicas
                   ,
                   &
                   benedicta
                   sancti
                   ✚
                   fices
                   ,
                   quatenus
                   ipsorum
                   veneratione
                   &
                   honore
                   nobis
                   famulis
                   tuis
                   crimina
                   diluantur
                   ,
                   &c.
                   
                
              
               
                 And
                 there
                 we
                 find
                 the
                 Verses
                 of
                 Urban
                 5.
                 which
                 he
                 sent
                 to
                 the
                 
                   Greek
                   Emperour
                
                 with
                 three
                 
                   Agnus
                   Dei's
                
                 .
                 No
                 Mountebank
                 ever
                 set
                 forth
                 the
                 power
                 of
                 his
                 Medicines
                 with
                 more
                 advantage
                 ,
                 than
                 the
                 Pope
                 doth
                 the
                 vertue
                 of
                 his
                 
                   Agnus
                   Dei's
                
                 .
              
               
                 
                 
                   Balsamus
                   ,
                   &
                   munda
                   cera
                   cum
                   Chrismatis
                   unda
                   ,
                
                 
                   Conficiunt
                   Agnum
                   ;
                   quod
                   munus
                   do
                   tibi
                   magnum
                   :
                
                 
                   Fonte
                   velut
                   natum
                   per
                   mystica
                   sanctificatum
                   .
                
                 
                   Fulgura
                   de
                   sursum
                   depellit
                   ,
                   omne
                   malignum
                
                 
                   Peccatum
                   frangit
                   ,
                   ut
                   Christi
                   sanguis
                   :
                   &
                   angit
                   .
                
                 
                   Pregnans
                   servatur
                   ;
                   simul
                   &
                   partus
                   liberatur
                   .
                
                 
                   Dona
                   defert
                   dignis
                   ;
                   virtutem
                   destruit
                   ignis
                   ,
                
                 
                   Portatus
                   munde
                   de
                   fluctibus
                   eripi●
                   unde
                   .
                
              
               
                 
                 
                   Stephanus
                   Quaranta
                
                 having
                 met
                 with
                 a
                 more
                 perfect
                 Copy
                 ,
                 adds
                 some
                 more
                 verses
                 of
                 the
                 vertues
                 of
                 these
                 little
                 
                   Images
                   of
                   Wax
                
                 ;
                 and
                 it
                 is
                 great
                 pity
                 any
                 of
                 them
                 should
                 be
                 lost
                 .
              
               
                 
                   Morte
                   repentina
                   servat
                   ,
                   Sataneque
                   ruina
                   .
                
                 
                   Si
                   quis
                   honoret
                   eum
                   ,
                   retinet
                   super
                   hoste
                   Cropheum
                   ,
                
                 
                   Parsque
                   minor
                   tantum
                   tota
                   valet
                   integra
                   quantum
                   .
                
                 
                 
                   Agnus
                   Dei
                   ,
                   miserere
                   mei
                   ,
                
                 
                   Qui
                   crimnia
                   tollis
                   ,
                   miserere
                   nobis
                   .
                
              
               
                 
                   It
                   is
                   not
                   to
                   be
                   questioned
                   ,
                
                 saith
                 
                   Azorius
                   ,
                   but
                   ,
                   the
                   Pope
                   himself
                   having
                   made
                   these
                   prayers
                   over
                   them
                
                 (
                 to
                 whom
                 alone
                 it
                 belongs
                 to
                 consecrate
                 them
                 the
                 first
                 year
                 of
                 his
                 Popedom
                 ,
                 
                 and
                 every
                 
                   seventh
                   year
                
                 after
                 )
                 
                   they
                   will
                   have
                   the
                   effects
                   prayed
                   for
                   ,
                   if
                   they
                   be
                   used
                   with
                   that
                   due
                   reverence
                   and
                   devotion
                   which
                   is
                   required
                   .
                
                 I
                 find
                 nothing
                 more
                 ingenuously
                 confessed
                 to
                 have
                 been
                 taken
                 from
                 Heathenism
                 ,
                 than
                 the
                 wearing
                 of
                 
                   Agnus
                   Dei's
                
                 for
                 such
                 uses
                 ,
                 by
                 
                   Cardinal
                   Baronius
                
                 ,
                 
                 and
                 
                   Rasponi
                   .
                   Baronius
                
                 saith
                 ,
                 
                   the
                   newly
                   baptized
                   used
                   to
                   have
                   them
                   hanged
                   about
                   their
                   Necks
                   ,
                   instead
                   of
                   the
                   little
                   Amulets
                   the
                   Gentiles
                   put
                   upon
                   their
                   Childrens
                   necks
                   against
                   fascination
                   .
                   For
                   ,
                
                 saith
                 he
                 ,
                 
                   it
                   being
                   impossible
                   to
                   break
                   off
                   all
                   the
                   Gentile
                   Customes
                   ,
                   in
                   those
                   who
                   were
                   become
                   Christians
                   ,
                   they
                   were
                   allowed
                   the
                   continuance
                   of
                   them
                   ,
                   so
                   they
                   were
                   turned
                   to
                   the
                   worship
                   of
                   the
                   True
                   God.
                
                 And
                 
                   Card.
                   Rasponi
                
                 saith
                 ,
                 
                 
                   that
                   instead
                   of
                   the
                   little
                   Images
                   of
                   false
                   Gods
                   ,
                   these
                   were
                   invented
                   to
                   be
                   worn
                   for
                   the
                   same
                   purposes
                   ,
                
                 viz.
                 
                   the
                   driving
                   away
                   the
                   mischiefs
                   both
                   of
                   body
                   and
                   soul.
                
                 These
                 were
                 called
                 Bullae
                 ,
                 which
                 were
                 worn
                 by
                 Boys
                 ,
                 and
                 Pupae
                 ,
                 by
                 Girles
                 ,
                 
                 being
                 little
                 round
                 Images
                 ,
                 that
                 were
                 first
                 hung
                 upon
                 Children
                 ,
                 and
                 after
                 used
                 by
                 the
                 greatest
                 Persons
                 ,
                 as
                 by
                 those
                 that
                 Triumphed
                 ,
                 as
                 Rasponi
                 observes
                 ,
                 to
                 prevent
                 the
                 power
                 of
                 enchantment
                 .
                 (
                 Those
                 that
                 consider
                 this
                 and
                 the
                 
                   saliva
                   lustralis
                
                 ,
                 used
                 upon
                 the
                 
                   dies
                   lustricus
                
                 among
                 the
                 Heathens
                 ,
                 
                   
                     
                     Frontemque
                     atque
                     uda
                     labella
                  
                   
                     Infami
                     digito
                     ,
                     &
                     lustralibus
                     ante
                     salivis
                  
                   
                     Expiat
                     —
                  
                
                 with
                 the
                 great
                 vertues
                 attributed
                 by
                 them
                 to
                 salt
                 ,
                 and
                 oile
                 ,
                 and
                 
                   holy
                   Water
                
                 ,
                 may
                 easily
                 understand
                 that
                 part
                 of
                 the
                 
                   Roman
                   Rituale
                
                 ,
                 which
                 concerns
                 the
                 ceremonies
                 they
                 have
                 added
                 to
                 
                   Baptism
                   .
                
                 )
                 But
                 besides
                 the
                 Bullae
                 ,
                 which
                 the
                 Heathens
                 used
                 for
                 Amulets
                 ,
                 they
                 had
                 
                   little
                   Images
                
                 ,
                 which
                 they
                 carried
                 about
                 with
                 them
                 ;
                 in
                 which
                 they
                 supposed
                 there
                 were
                 
                   great
                   vertues
                
                 ,
                 and
                 to
                 which
                 they
                 gave
                 
                   divine
                   worship
                
                 .
                 So
                 Dio
                 saith
                 ,
                 
                 
                   Caesar
                   carried
                   a
                   little
                   Image
                   of
                
                 Venus
                 ;
                 and
                 Suetonius
                 of
                 Nero
                 ,
                 
                 that
                 he
                 had
                 
                   Icunculam
                   puellarem
                
                 ,
                 and
                 
                   which
                   he
                   secretly
                   worshipped
                   three
                   times
                   a
                   day
                
                 ;
                 and
                 Asclepiades
                 did
                 carry
                 alwayes
                 about
                 with
                 him
                 
                   a
                   little
                   Image
                   of
                   the
                
                 Dea
                 Coelestis
                 ,
                 saith
                 
                   Ammianus
                   Marcellinus
                
                 ;
                 
                 as
                 Apuleius
                 saith
                 ,
                 
                 he
                 
                 did
                 himself
                 ,
                 
                   a
                   little
                
                 Mercury
                 
                   which
                   he
                   worshipped
                   ,
                   which
                
                 ,
                 he
                 said
                 ,
                 
                   ought
                   not
                   to
                   be
                   touched
                   but
                   with
                   pure
                   hands
                   ,
                   being
                   a
                   consecrated
                   thing
                
                 ;
                 
                 just
                 as
                 Azorius
                 determines
                 ,
                 
                   that
                   no
                   Laymen
                   ought
                   to
                   touch
                   an
                
                 Agnus
                 Dei
                 ,
                 
                   for
                   the
                   very
                   same
                   reason
                   ,
                   because
                   they
                   are
                   consecrated
                   :
                
                 and
                 the
                 Council
                 of
                 Milan
                 under
                 
                   Carolus
                   Borromaeus
                
                 (
                 since
                 Canonized
                 )
                 declares
                 ,
                 
                 
                   that
                   when
                   any
                   Artificer
                   makes
                   a
                   golden
                   or
                   Crystal
                   case
                   to
                   put
                   an
                
                 Agnus
                 Dei
                 
                   in
                   ,
                   he
                   must
                   not
                   presume
                   to
                   touch
                   it
                   either
                   with
                   his
                   Gloves
                   ,
                   or
                   with
                   any
                   instrument
                   ;
                   but
                   he
                   must
                   send
                   for
                   one
                   in
                   holy
                   Orders
                   to
                   put
                   it
                   into
                   the
                   case
                   .
                
                 And
                 after
                 all
                 this
                 ,
                 is
                 it
                 possible
                 for
                 any
                 to
                 suppose
                 ,
                 that
                 the
                 Heathens
                 did
                 attribute
                 virtue
                 to
                 their
                 Images
                 ,
                 and
                 that
                 they
                 in
                 the
                 Church
                 of
                 Rome
                 do
                 not
                 ?
                 when
                 they
                 pray
                 for
                 virtues
                 to
                 be
                 given
                 to
                 them
                 ;
                 and
                 believe
                 great
                 efficacy
                 to
                 be
                 in
                 them
                 ,
                 and
                 use
                 them
                 with
                 as
                 much
                 superstition
                 as
                 the
                 Heathens
                 did
                 .
                 Whatever
                 then
                 the
                 Council
                 of
                 Trent
                 hath
                 determined
                 to
                 avoid
                 calumny
                 ,
                 the
                 
                   solemn
                   Prayers
                
                 ,
                 and
                 Offices
                 ,
                 and
                 Practice
                 of
                 their
                 Church
                 ,
                 do
                 sufficiently
                 manifest
                 that
                 they
                 believe
                 virtue
                 to
                 be
                 in
                 Images
                 ,
                 and
                 consequently
                 do
                 trust
                 in
                 them
                 for
                 those
                 effects
                 which
                 were
                 pray'd
                 to
                 be
                 given
                 by
                 their
                 means
                 .
              
               
               
                 (
                 3.
                 )
                 We
                 ought
                 to
                 compare
                 the
                 practice
                 of
                 the
                 worship
                 of
                 Images
                 in
                 Heathen
                 and
                 
                   Christian
                   Rome
                
                 together
                 ;
                 and
                 if
                 either
                 exceed
                 the
                 other
                 ,
                 the
                 latter
                 hath
                 done
                 it
                 in
                 some
                 parts
                 of
                 folly
                 and
                 superstition
                 .
                 The
                 solemn
                 rites
                 which
                 concerned
                 the
                 worship
                 of
                 Images
                 in
                 
                   Heathen
                   Rome
                
                 lay
                 in
                 these
                 things
                 ,
                 1.
                 
                 Consecration
                 .
                 2.
                 
                 Supplication
                 .
                 3.
                 
                 
                   Pompous
                   Procession
                
                 .
              
               
                 1.
                 
                 Consecration
                 of
                 Images
                 for
                 
                   publick
                   worship
                
                 ;
                 which
                 was
                 to
                 be
                 performed
                 by
                 the
                 Pontifices
                 or
                 
                   Priests
                   .
                   Before
                   Consecration
                
                 ,
                 
                 saith
                 
                   Quintilian
                   ;
                   they
                   are
                   only
                   the
                   Works
                   of
                   Mens
                   hands
                   ,
                   it
                   is
                   that
                   which
                   brings
                   God
                   into
                   them
                   ,
                   and
                   makes
                   them
                   fit
                   to
                   be
                   set
                   up
                   for
                   worship
                   ;
                   this
                   therefore
                   is
                   not
                   to
                   be
                   permitted
                   to
                   all
                   ,
                   but
                   only
                   to
                   those
                   whose
                   hands
                   are
                   pure
                   ,
                   and
                   devoted
                   to
                   sacred
                   things
                   .
                
                 This
                 consecration
                 was
                 generally
                 performed
                 with
                 a
                 certain
                 form
                 of
                 Words
                 ,
                 which
                 is
                 now
                 lost
                 with
                 the
                 old
                 
                   Pontifical
                   Books
                   ;
                   but
                   perhaps
                
                 ,
                 saith
                 Gutherius
                 ,
                 
                 
                   they
                   had
                   none
                   at
                   all
                   ;
                   no
                   more
                   than
                   they
                   had
                   in
                   the
                   Consecration
                   of
                   Emperours
                
                 ;
                 which
                 was
                 done
                 only
                 by
                 the
                 solemnity
                 of
                 the
                 action
                 it self
                 .
                 
                   Minucius
                   Felix
                
                 makes
                 the
                 adorning
                 ,
                 
                 consecration
                 ,
                 and
                 prayers
                 ,
                 to
                 be
                 the
                 necessary
                 things
                 ,
                 which
                 make
                 
                   an
                   Image
                   to
                   become
                   a
                   God
                
                 ;
                 i.
                 e.
                 when
                 it
                 is
                 solemnly
                 dedicated
                 to
                 divine
                 worship
                 .
                 
                 But
                 they
                 had
                 two
                 sorts
                 of
                 consecrated
                 Images
                 ,
                 some
                 that
                 were
                 only
                 ornamental
                 ,
                 which
                 they
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 and
                 others
                 that
                 were
                 the
                 
                   proper
                   Images
                
                 of
                 the
                 Temple
                 ,
                 which
                 were
                 set
                 up
                 over
                 the
                 middle
                 Altar
                 ,
                 and
                 
                   to
                   that
                   God
                   ,
                   whom
                   that
                   Image
                   represented
                   ,
                   the
                   Temple
                   was
                   dedicated
                   ,
                   and
                   the
                   rest
                   ,
                
                 as
                 Servius
                 tells
                 us
                 ,
                 
                 
                   were
                   only
                   to
                   beautifie
                   the
                   Temple
                   .
                   Vitruvius
                
                 saith
                 ,
                 
                 
                   the
                   Images
                   were
                   to
                   be
                   above
                   the
                   Altars
                   ,
                   that
                   they
                   who
                   came
                   to
                   pray
                   and
                   sacrifice
                   at
                   the
                   Altar
                   ,
                   might
                   look
                   on
                   the
                   Divinity
                
                 ;
                 as
                 it
                 is
                 fully
                 expressed
                 in
                 one
                 of
                 the
                 Coyns
                 of
                 Domitian
                 mentioned
                 by
                 Gutherius
                 and
                 Gevartius
                 .
                 
                 This
                 was
                 the
                 
                   High
                   Altar
                
                 ,
                 besides
                 which
                 ,
                 there
                 were
                 generally
                 two
                 other
                 at
                 least
                 ;
                 the
                 one
                 near
                 the
                 entrance
                 ,
                 where
                 the
                 Beasts
                 were
                 sacrificed
                 and
                 burnt
                 ;
                 the
                 other
                 held
                 the
                 Vessels
                 and
                 Utensils
                 and
                 was
                 called
                 Anclabris
                 saith
                 Festus
                 :
                 
                 but
                 the
                 chief
                 Altar
                 was
                 that
                 ,
                 over
                 which
                 the
                 Image
                 was
                 placed
                 ,
                 and
                 was
                 called
                 
                   altare
                   ab
                   altitudine
                
                 ,
                 i.
                 e.
                 
                   the
                   high
                   Altar
                
                 .
                 And
                 it
                 is
                 very
                 observable
                 ,
                 although
                 it
                 hath
                 been
                 little
                 taken
                 notice
                 of
                 ,
                 that
                 the
                 Sacrifices
                 were
                 burnt
                 at
                 the
                 
                   lower
                   Altar
                
                 ;
                 which
                 the
                 Priests
                 having
                 done
                 ,
                 they
                 then
                 went
                 up
                 to
                 the
                 
                   High
                   Altar
                
                 ,
                 and
                 there
                 did
                 adolere
                 ,
                 i.e.
                 
                   offer
                   incense
                   and
                   prayers
                
                 ;
                 for
                 as
                 Arnobius
                 saith
                 ,
                 
                 
                   they
                   did
                   cast
                   their
                   incense
                   into
                   the
                   
                   Fire
                   ,
                
                 ante
                 ipsa
                 Numinum
                 signa
                 ,
                 
                   before
                   the
                   Images
                   of
                   the
                   Gods
                   ,
                   which
                   ,
                
                 he
                 there
                 saith
                 ,
                 
                   they
                   believed
                   to
                   be
                   the
                   chief
                   part
                   of
                   worship
                   ,
                   and
                   to
                   have
                   the
                   greatest
                   influence
                   on
                   propitiating
                   the
                   Gods.
                
                 From
                 whence
                 I
                 observe
                 ,
                 how
                 unreasonably
                 those
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 meerly
                 to
                 excuse
                 themselves
                 ,
                 have
                 made
                 Sacrifice
                 the
                 only
                 external
                 act
                 of
                 Latria
                 ,
                 and
                 excluded
                 Incense
                 and
                 Supplication
                 from
                 being
                 peculiar
                 to
                 God
                 ;
                 when
                 among
                 both
                 Iews
                 and
                 Gentiles
                 ,
                 these
                 were
                 looked
                 on
                 as
                 the
                 more
                 solemn
                 and
                 
                   diviner
                   parts
                
                 of
                 Worship
                 .
              
               
                 2.
                 
                 Supplication
                 :
                 which
                 properly
                 relates
                 to
                 the
                 prayers
                 made
                 in
                 great
                 distresses
                 ;
                 but
                 I
                 take
                 it
                 as
                 comprehending
                 all
                 their
                 solemn
                 prayers
                 ;
                 which
                 were
                 wont
                 to
                 be
                 made
                 among
                 the
                 
                   old
                   Romans
                
                 ,
                 with
                 great
                 expressions
                 of
                 devotion
                 ,
                 
                   before
                   the
                   Images
                   of
                   their
                   Gods
                
                 ;
                 which
                 in
                 Arnobius
                 is
                 expressed
                 by
                 
                   Deorum
                   ante
                   ora
                   prostrati
                
                 ;
                 
                 by
                 
                   Lucretius
                   ,
                   Pandere
                   palmas
                   —
                   Ante
                   Deum
                   delubra
                
                 ;
                 by
                 Caesar
                 ,
                 
                 
                   ante
                   simulachra
                   projecti
                   victoriam
                   à
                   Diis
                   exposcerent
                
                 ;
                 by
                 Lucan
                 ,
                 
                 
                   moestaeque
                   tenent
                   delubra
                   catervae
                
                 ;
                 by
                 Ovid
                 ,
                 
                   
                   Summissoque
                   genu
                   vultus
                   in
                   imagine
                   Divae
                   Fixit
                   .
                
                 
                 which
                 ,
                 with
                 many
                 other
                 expressions
                 to
                 the
                 same
                 purpose
                 in
                 Latin
                 Authors
                 ,
                 do
                 imply
                 ,
                 that
                 they
                 made
                 
                   their
                   prayers
                   before
                   the
                   Images
                   of
                   their
                   Gods
                
                 ;
                 and
                 not
                 that
                 they
                 took
                 
                   the
                   Images
                   themselves
                   for
                   Gods
                
                 ,
                 any
                 otherwise
                 than
                 those
                 do
                 who
                 suppose
                 some
                 extraordinary
                 presence
                 after
                 consecration
                 ;
                 or
                 by
                 the
                 power
                 of
                 Imagination
                 represented
                 them
                 as
                 present
                 to
                 them
                 in
                 their
                 Images
                 ;
                 which
                 the
                 Romans
                 properly
                 called
                 Adoration
                 :
                 which
                 was
                 
                   orare
                   ad
                
                 to
                 pray
                 to
                 them
                 as
                 present
                 ;
                 or
                 
                   ad
                   os
                   orare
                
                 ,
                 as
                 Gutherius
                 interprets
                 it
                 ;
                 thence
                 Arnobius
                 ,
                 
                 
                   quotidianis
                   supplicationibus
                   adorare
                
                 .
                 And
                 this
                 on
                 great
                 occasions
                 ,
                 was
                 performed
                 through
                 all
                 the
                 Temples
                 for
                 two
                 or
                 three
                 days
                 ,
                 as
                 the
                 Senate
                 thought
                 fit
                 ,
                 as
                 we
                 find
                 it
                 often
                 in
                 Livy
                 ,
                 with
                 solemn
                 processions
                 of
                 the
                 People
                 .
              
               
                 3.
                 
                 Another
                 part
                 of
                 the
                 
                   Divine
                   Honour
                
                 they
                 gave
                 to
                 Images
                 ,
                 was
                 the
                 
                   carrying
                   them
                   in
                   Pomp
                
                 upon
                 
                   solemn
                   Festivals
                
                 (
                 which
                 is
                 largely
                 described
                 by
                 Dionysius
                 :
                 
                 )
                 For
                 then
                 
                   they
                   carried
                   their
                   Gods
                   from
                   the
                   Capitol
                   through
                   the
                
                 Forum
                 
                   into
                   the
                   great
                
                 Cirque
                 ;
                 
                   and
                   after
                   the
                   several
                   Orders
                   of
                   men
                   in
                   the
                   Procession
                   ,
                   at
                   last
                   came
                   the
                   Images
                   of
                   the
                   Gods
                   carried
                   upon
                   mens
                   backs
                   ;
                   and
                   when
                   this
                   procession
                   was
                   over
                   ,
                   the
                   prayers
                   and
                   sacrifices
                   began
                   .
                
                 This
                 
                 was
                 looked
                 on
                 as
                 so
                 peculiar
                 to
                 the
                 Gods
                 ,
                 that
                 Suetonius
                 reckons
                 it
                 as
                 one
                 of
                 the
                 great
                 instances
                 of
                 Caesars
                 affecting
                 
                   Divine
                   Honours
                
                 ,
                 
                 that
                 he
                 would
                 have
                 his
                 Image
                 carried
                 in
                 this
                 
                   sacred
                   Procession
                
                 .
              
               
                 
                 Let
                 us
                 now
                 see
                 what
                 the
                 Practice
                 of
                 
                   Rome
                   Christian
                
                 hath
                 been
                 in
                 these
                 particulars
                 .
                 1.
                 
                 For
                 consecration
                 ,
                 we
                 have
                 already
                 seen
                 the
                 
                   set
                   Forms
                
                 appointed
                 for
                 it
                 in
                 the
                 
                   Roman
                   Pontifical
                
                 ;
                 although
                 the
                 
                   Nicene
                   Council
                
                 thought
                 no
                 other
                 consecration
                 necessary
                 ,
                 than
                 the
                 setting
                 up
                 the
                 Images
                 for
                 
                   publick
                   worship
                
                 ;
                 yet
                 the
                 
                   Roman
                   Church
                
                 would
                 not
                 let
                 People
                 imagine
                 them
                 defective
                 in
                 any
                 thing
                 which
                 the
                 Heathens
                 did
                 towards
                 the
                 more
                 solemn
                 worship
                 of
                 Images
                 .
                 2.
                 
                 For
                 supplication
                 before
                 them
                 ;
                 let
                 the
                 Images
                 set
                 up
                 for
                 worship
                 over
                 the
                 
                   high
                   Altar
                
                 speak
                 for
                 them
                 ,
                 whether
                 in
                 this
                 point
                 of
                 adoration
                 they
                 come
                 behind
                 
                   Heathen
                   Rome
                
                 .
                 By
                 the
                 Rubrick
                 of
                 the
                 Missal
                 ,
                 in
                 every
                 solemn
                 Mass
                 ,
                 
                   the
                   Priest
                   is
                   to
                   go
                   up
                   to
                   the
                   middle
                   of
                   the
                   Altar
                   ,
                
                 
                 
                   and
                   there
                   having
                   kissed
                   the
                   Altar
                   ,
                   he
                   puts
                   the
                   incense
                   into
                   the
                   Thuribulum
                   ,
                   which
                   he
                   is
                   to
                   do
                   three
                   times
                   with
                   his
                   right
                   hand
                   ,
                   and
                   his
                   left
                   hand
                   on
                   his
                   breast
                   ;
                   having
                   done
                   this
                   ,
                   he
                   makes
                   a
                   profound
                   Reverence
                   to
                   the
                   Crucifix
                   over
                   the
                   Altar
                
                 (
                 as
                 appears
                 by
                 the
                 picture
                 of
                 the
                 
                 Altar
                 in
                 
                   Gavantus
                   )
                   and
                   three
                   times
                   incenseth
                   that
                
                 ;
                 
                 
                   then
                   bowing
                   again
                   to
                   the
                   Crucifix
                   he
                   incenseth
                   the
                   Altar
                
                 ;
                 which
                 is
                 to
                 be
                 done
                 with
                 so
                 much
                 niceness
                 and
                 ceremony
                 ,
                 that
                 Gavantus
                 reckons
                 up
                 twenty
                 nine
                 times
                 ,
                 with
                 their
                 exact
                 order
                 ,
                 wherein
                 the
                 several
                 parts
                 of
                 the
                 Altar
                 and
                 Crucifix
                 are
                 to
                 be
                 incensed
                 by
                 the
                 Priest
                 who
                 celebrates
                 
                   Mass.
                   If
                   there
                   be
                   any
                   Reliques
                   or
                   Images
                   of
                   Saints
                   about
                   the
                   Altar
                   ,
                   after
                   the
                   incensing
                   and
                   adoration
                   of
                   the
                   Crucifix
                   ,
                   before
                   the
                   Priest
                   goes
                   from
                   the
                   middle
                   of
                   the
                   Altar
                   ,
                   he
                   first
                   incenseth
                   those
                   on
                   the
                   right-hand
                   ,
                   and
                   then
                   making
                   his
                   Reverence
                   to
                   the
                   Cross
                   ,
                   he
                   doth
                   the
                   same
                   to
                   those
                   on
                   the
                   left-hand
                   .
                   Philander
                
                 in
                 his
                 Notes
                 on
                 Vitruvius
                 ,
                 
                 in
                 his
                 Discourse
                 to
                 Paul
                 3.
                 about
                 the
                 
                   right
                   placing
                
                 of
                 Images
                 ,
                 saith
                 ,
                 
                   That
                   the
                   due
                   placing
                   of
                   Images
                   is
                   over
                   the
                   Altars
                   ,
                
                 as
                 the
                 Image
                 of
                 the
                 Madonna
                 at
                 Loreto
                 ,
                 hath
                 a
                 holy
                 Altar
                 before
                 it
                 of
                 square
                 stone
                 ,
                 saith
                 Tursellinus
                 ;
                 
                 and
                 accordingly
                 
                   Matthaeus
                   Riccius
                
                 saith
                 ,
                 
                 
                   That
                   in
                
                 China
                 
                   they
                   placed
                   the
                   Image
                   of
                   the
                   B.
                   Virgin
                   on
                   the
                   Altar
                   ,
                   where
                   they
                   every
                   day
                   did
                   offer
                   their
                   Devotions
                   .
                   Aloysius
                   Novarinus
                
                 glories
                 in
                 the
                 invention
                 of
                 a
                 
                   new
                   sort
                   of
                   worship
                
                 ,
                 
                 viz.
                 of
                 the
                 
                   B.
                   Virgin
                   big-bellied
                   ,
                   with
                   Christ
                   in
                   her
                   Womb
                
                 ;
                 which
                 was
                 called
                 ,
                 LA
                 MADONNA
                 DELL
                 '
                 ALLEGREZZA
                 ,
                 
                 and
                 he
                 saith
                 ,
                 
                   That
                   he
                   caused
                   an
                   Altar
                   to
                   be
                   erected
                   ,
                   and
                   an
                   Image
                   to
                   be
                   set
                   up
                   for
                   this
                   worship
                   ,
                   first
                   at
                
                 Verona
                 ;
                 
                   and
                   desires
                   it
                   may
                   be
                   generally
                   received
                   ,
                   as
                   the
                   most
                   excellent
                   way
                   of
                   her
                   worship
                   ,
                   to
                   promote
                   which
                   ,
                
                 he
                 saith
                 ,
                 
                   he
                   had
                   written
                
                 ,
                 (
                 no
                 doubt
                 ,
                 an
                 admirable
                 
                   Book
                   )
                   Of
                   the
                   Life
                   of
                   Christ
                   in
                   the
                   Womb
                   of
                   the
                   Virgin.
                   
                
              
               
                 And
                 for
                 
                   praying
                   to
                   Images
                
                 ,
                 it
                 is
                 done
                 with
                 as
                 much
                 ceremony
                 and
                 formality
                 as
                 it
                 ever
                 was
                 among
                 the
                 Heathens
                 ;
                 with
                 
                   prostrations
                   ,
                   genuflections
                   ,
                   looking
                   as
                   devoutly
                   upon
                   the
                   Images
                   ,
                   approaching
                
                 to
                 them
                 ,
                 and
                 touching
                 them
                 with
                 as
                 much
                 shew
                 of
                 Reverence
                 as
                 ever
                 was
                 used
                 among
                 them
                 ;
                 insomuch
                 that
                 if
                 an
                 
                   old
                   Roman
                
                 were
                 revived
                 and
                 saw
                 the
                 modern
                 practices
                 of
                 worship
                 of
                 Images
                 at
                 Rome
                 ,
                 he
                 would
                 say
                 they
                 had
                 done
                 by
                 worship
                 as
                 the
                 Stoicks
                 did
                 by
                 Philosophy
                 ,
                 viz.
                 only
                 
                   changed
                   the
                   Names
                
                 ,
                 when
                 the
                 things
                 were
                 the
                 same
                 .
                 Nay
                 scarce
                 any
                 superstition
                 can
                 be
                 mentioned
                 so
                 barbarous
                 among
                 the
                 
                   Heathen
                   Idolaters
                
                 towards
                 Images
                 ,
                 but
                 it
                 is
                 practised
                 in
                 the
                 
                   Roman
                   Church
                
                 ;
                 witness
                 the
                 
                   binding
                   the
                   Image
                   of
                   S.
                
                 Anthony
                 
                   to
                   get
                   a
                   good
                   Wind
                
                 ,
                 which
                 
                   Peter
                   Della
                   Valle
                
                 saith
                 ,
                 
                 
                   it
                   much
                   used
                   ,
                   and
                   not
                   without
                   success
                   among
                   the
                
                 Portugals
                 ;
                 and
                 
                   Boulaye
                   le
                   Gouz
                
                 mentions
                 
                   their
                   putting
                   the
                   Images
                   of
                   S.
                
                 Anthony
                 
                 
                   and
                   the
                   B.
                   Virgin
                   ,
                   with
                   their
                   Heads
                   forward
                   into
                   Wells
                   ,
                   drawing
                   them
                   up
                   and
                   down
                   there
                   ,
                   to
                   procure
                   rain
                   ,
                   and
                   for
                   other
                   very
                   useful
                   purposes
                   .
                
                 But
                 setting
                 aside
                 such
                 
                   barbarous
                   superstition
                
                 of
                 the
                 People
                 (
                 which
                 is
                 not
                 condemned
                 by
                 their
                 spiritual
                 Governours
                 that
                 we
                 find
                 )
                 we
                 need
                 insist
                 on
                 no
                 more
                 than
                 what
                 is
                 either
                 required
                 ,
                 or
                 
                   commonly
                   allowed
                
                 and
                 practised
                 with
                 Approbation
                 .
                 We
                 have
                 already
                 seen
                 by
                 the
                 confession
                 of
                 their
                 best
                 Writers
                 ,
                 
                   That
                   their
                   Church
                   does
                   allow
                   praying
                   to
                   the
                   Cross
                   in
                   the
                   most
                   express
                   and
                   formal
                   terms
                   of
                   Prayer
                   ,
                   O
                   Crux
                   Ave
                   spes
                   unica
                   ,
                
                 
                 
                   Hoc
                   passionis
                   tempore
                   ,
                   Piis
                   adauge
                   Gratiam
                   ,
                   Reisque
                   dele
                   Crimina
                   .
                
                 Wherein
                 
                   Bernardus
                   Pujol
                
                 confesses
                 that
                 not
                 only
                 the
                 
                   common
                   people
                
                 ,
                 but
                 the
                 
                   Church
                   it self
                   doth
                   speak
                   to
                   the
                   Cross
                   ,
                   as
                   the
                   Image
                   of
                   Christ
                
                 ;
                 and
                 what
                 is
                 this
                 then
                 ,
                 but
                 
                   praying
                   to
                   the
                   Image
                
                 ?
                 Upon
                 the
                 third
                 of
                 May
                 we
                 find
                 this
                 Antiphona
                 to
                 the
                 Cross
                 ,
                 
                   O
                   Crux
                   splendidior
                   cunctis
                   astris
                   ,
                   mundo
                   celebris
                   ,
                   
                   hominibus
                   multùm
                   amabilis
                   ,
                   sanctior
                   universis
                   ,
                   quae
                   sola
                   fuisti
                   digna
                   portare
                   talentum
                   mundi
                   ,
                   dulce
                   lignum
                   ,
                   dulces
                   clavos
                   ,
                   dulcia
                   ferens
                   pondera
                   ;
                   Salva
                   praesentem
                   catervam
                   in
                   tuis
                   hodie
                   laudibus
                   congregatam
                   .
                
              
               
               
                 But
                 the
                 most
                 
                   solemn
                   adoration
                
                 of
                 the
                 Cross
                 is
                 performed
                 upon
                 Good-Friday
                 ,
                 which
                 according
                 to
                 the
                 Rubricks
                 of
                 the
                 
                   Roman
                   Missal
                
                 is
                 after
                 this
                 manner
                 ,
                 
                 
                   Prayers
                   being
                   ended
                   ,
                   the
                   Priest
                   goes
                   to
                   the
                   Epistle
                   side
                   of
                   the
                   Altar
                   ,
                   and
                   there
                   takes
                   the
                   Cross
                   from
                   the
                   Deacon
                   ;
                   and
                   then
                   turns
                   to
                   the
                   People
                   ,
                   and
                   by
                   degrees
                   uncovers
                   a
                   little
                   of
                   it
                   from
                   the
                   top
                   ,
                   and
                   begins
                   the
                   Antiphona
                   ,
                
                 Ecce
                 lignum
                 Crucis
                 ,
                 in
                 qua
                 salus
                 mundi
                 pependit
                 ,
                 
                   Then
                   the
                   Choire
                   sings
                
                 ,
                 Venite
                 Adoremus
                 ;
                 
                   at
                   which
                   they
                   all
                   prostrate
                   themselves
                   (
                   not
                   to
                   the
                   earth
                
                 saith
                 Gavantus
                 ,
                 but
                 with
                 kneeling
                 ,
                 and
                 a
                 
                   very
                   lowly
                   Reverence
                   )
                   Then
                   he
                   goes
                   forward
                   to
                   the
                   Corner
                   of
                   the
                   Altar
                   ,
                   and
                   opening
                   the
                   right-hand
                   of
                   the
                   Crucifix
                   ,
                   and
                   lifting
                   it
                   up
                   a
                   little
                   ,
                   he
                   sings
                   louder
                   ,
                
                 Ecce
                 lignum
                 ,
                 
                   &c.
                   and
                   the
                   rest
                   sing
                   and
                   adore
                   again
                   ;
                   then
                   he
                   goes
                   to
                   the
                   middle
                   of
                   the
                   Altar
                   ,
                   and
                   uncovers
                   the
                   whole
                   Crucifix
                   ,
                   and
                   lifts
                   it
                   up
                   and
                   sings
                   yet
                   louder
                   ,
                   and
                   they
                   adore
                   ,
                   as
                   before
                   .
                   When
                   this
                   is
                   done
                   ,
                   the
                   Priest
                   carries
                   it
                   to
                   a
                   place
                   prepared
                   before
                   the
                   Altar
                   ,
                   and
                   there
                   kneeling
                   he
                   places
                   it
                   ;
                   then
                   he
                   pulls
                   off
                   his
                   Shooes
                   ,
                   and
                   goes
                   to
                   worship
                   the
                   Cross
                   ,
                   three
                   times
                   kneeling
                   ,
                   before
                   he
                   kisses
                   it
                   :
                   and
                   after
                   him
                   ,
                   the
                   rest
                   do
                   it
                   in
                   their
                   Order
                   .
                
                 And
                 the
                 Pope
                 himself
                 on
                 that
                 day
                 ,
                 
                 
                   laies
                   aside
                   his
                   Mitre
                   ,
                   hath
                   his
                   Shooes
                   pull'd
                   off
                   ,
                
                 
                 
                   and
                   goes
                   between
                   two
                   Cardinals
                
                 ad
                 adorandum
                 ,
                 
                   to
                   worship
                   the
                   Cross
                
                 ,
                 before
                 
                   which
                   he
                   kneels
                   three
                   times
                   at
                   a
                   convenient
                   distance
                   ,
                   and
                   prays
                   ,
                   and
                   then
                   kisses
                   it
                   :
                   and
                   so
                   all
                   the
                   Cardinals
                   two
                   and
                   two
                   ,
                   and
                   the
                   rest
                   after
                   them
                   .
                
                 Several
                 other
                 Ceremonies
                 there
                 are
                 in
                 the
                 Missals
                 of
                 York
                 and
                 Salisbury
                 ;
                 but
                 those
                 which
                 are
                 in
                 the
                 
                   Roman
                   Missal
                
                 are
                 sufficient
                 to
                 prove
                 that
                 they
                 in
                 the
                 
                   Roman
                   Church
                
                 are
                 bound
                 to
                 give
                 as
                 
                   solemn
                   adoration
                
                 to
                 the
                 Cross
                 ,
                 as
                 ever
                 any
                 Heathens
                 gave
                 to
                 any
                 Images
                 whatsoever
                 .
                 Besides
                 this
                 ,
                 they
                 make
                 
                   solemn
                   supplication
                
                 to
                 other
                 Images
                 of
                 Christ
                 ;
                 as
                 to
                 that
                 of
                 the
                 Veronica
                 at
                 Rome
                 ,
                 in
                 those
                 known
                 Verses
                 ,
                 
                   Salve
                   sancta
                   Facies
                   nostri
                   Redemptoris
                
                 ,
                 &c.
                 wherein
                 they
                 pray
                 to
                 the
                 
                   Image
                   ,
                   to
                   purge
                   them
                   from
                   sin
                   and
                   bring
                   them
                   to
                   heaven
                
                 ;
                 which
                 are
                 pretty
                 reasonable
                 requests
                 to
                 be
                 made
                 to
                 an
                 Image
                 ,
                 especially
                 so
                 authentick
                 a
                 one
                 as
                 that
                 is
                 ▪
                 of
                 which
                 Bzovius
                 saith
                 ,
                 
                 
                   That
                   it
                   hath
                   supreme
                   honour
                   among
                   Christians
                   ,
                   and
                   hath
                   an
                   Altar
                   on
                   purpose
                   for
                   it
                   ,
                
                 which
                 is
                 called
                 
                   Altare
                   sanctissimi
                   sudarii
                
                 ,
                 (
                 as
                 he
                 shews
                 from
                 
                   Grimaldus
                   )
                   in
                   S.
                
                 Peter's
                 
                   Church
                   at
                
                 Rome
                 ,
                 
                   &
                   was
                   in
                   the
                   Oratory
                   of
                   Pope
                
                 John
                 7.
                 and
                 the
                 
                   Monuments
                   of
                   the
                   consecration
                   of
                   that
                   Altar
                   are
                   still
                   preserved
                   among
                   other
                   
                   Records
                   of
                   that
                   Church
                   :
                   which
                   had
                   Priests
                   belonging
                   to
                   it
                   .
                
                 This
                 Image
                 is
                 shewed
                 at
                 solemn
                 times
                 ,
                 and
                 then
                 the
                 
                   people
                   fall
                   down
                   and
                   worship
                   it
                
                 ;
                 the
                 manner
                 whereof
                 is
                 described
                 by
                 Pope
                 Pius
                 2.
                 relating
                 the
                 procession
                 of
                 the
                 Pope
                 at
                 the
                 translation
                 of
                 the
                 Head
                 of
                 
                   S.
                   Andrew
                
                 ;
                 
                 
                   The
                   Pope
                   coming
                   in
                   Romp
                   with
                   the
                   Cardinals
                   and
                   Clergy
                   to
                   that
                   part
                   of
                   the
                   Church
                   where
                   the
                
                 Veronica
                 
                   was
                   ,
                   commanded
                   it
                   to
                   be
                   shewn
                   .
                   Forthwith
                   the
                   Cardinal
                   of
                   S.
                
                 Mark
                 
                   goes
                   up
                   the
                   steps
                   ,
                   and
                   shews
                   the
                   venerable
                   and
                   sacred
                   Image
                   ,
                   the
                   people
                   three
                   times
                   crying
                   out
                   Mercy
                   .
                   It
                   was
                   ,
                
                 saith
                 he
                 ,
                 
                   a
                   wonderful
                   thing
                   at
                   one
                   time
                   to
                   see
                   our
                   B.
                   Saviour
                
                 (
                 in
                 this
                 
                   Image
                   )
                   and
                   the
                   Reliques
                   of
                   the
                   Apostle
                   ;
                   and
                   the
                   Pope
                   and
                   Cardinals
                   and
                   Clergy
                   kneeling
                   and
                   praying
                   with
                   their
                   heads
                   uncovered
                   ,
                
                 viz.
                 to
                 this
                 Image
                 of
                 
                   Veronica
                   ?
                   Gretser
                
                 saith
                 ,
                 
                 
                   That
                   in
                   some
                   Missals
                   there
                   was
                   a
                
                 Missa
                 de
                 Veronica
                 ,
                 
                   with
                   an
                   Indulgence
                   granted
                   by
                
                 Innocent
                 4.
                 
                   to
                   those
                   who
                   said
                   that
                   Mass
                   ,
                   or
                   but
                   the
                
                 Collect
                 
                   there
                   mentioned
                   ;
                   after
                   which
                   follows
                   the
                
                 Sequence
                 ,
                 viz.
                 Salve
                 sancta
                 facies
                 ,
                 
                   &c.
                   full
                   of
                   devout
                   affections
                
                 ,
                 saith
                 Gretser
                 ;
                 which
                 Bollandus
                 supposes
                 to
                 be
                 
                   the
                   Psalm
                   made
                   by
                
                 Innocent
                 3.
                 
                   for
                   the
                   honour
                   of
                   the
                
                 Veronica
                 ,
                 
                 
                   of
                   which
                
                 Matth.
                 Paris
                 speaks
                 .
                 But
                 we
                 are
                 not
                 to
                 imagine
                 the
                 Veronica
                 to
                 
                 be
                 only
                 thus
                 worshipped
                 at
                 Rome
                 ;
                 for
                 the
                 very
                 same
                 is
                 pretended
                 to
                 be
                 in
                 Spain
                 too
                 ,
                 in
                 the
                 
                   Cathedral
                   Church
                
                 of
                 Iaen
                 in
                 Boetica
                 ,
                 where
                 it
                 is
                 likewise
                 shewed
                 and
                 worshipped
                 with
                 mighty
                 Reverence
                 and
                 a
                 
                   kind
                   of
                   Sacred
                   horrour
                
                 ,
                 saith
                 
                   Bollandus
                   ,
                   twice
                   a
                   year
                   .
                   Lucius
                   Marinaeus
                
                 saith
                 ,
                 
                 
                   There
                   is
                   so
                   much
                   Divinity
                   in
                   it
                   ,
                   that
                   no
                   man
                   can
                   tell
                   what
                   colour
                   it
                   is
                   of
                   ;
                   and
                   that
                   the
                   worship
                   of
                   it
                   hath
                   mightily
                   enriched
                   the
                   place
                
                 ;
                 to
                 which
                 Clement
                 7.
                 and
                 Iulius
                 3.
                 granted
                 large
                 Indulgences
                 ,
                 and
                 Litanies
                 are
                 appointed
                 to
                 be
                 used
                 by
                 the
                 people
                 at
                 the
                 shewing
                 of
                 it
                 .
                 There
                 are
                 others
                 of
                 them
                 shewed
                 ,
                 and
                 worshipped
                 in
                 other
                 places
                 as
                 both
                 Bollandus
                 and
                 Gretser
                 confess
                 ;
                 at
                 which
                 they
                 seem
                 a
                 little
                 troubled
                 ,
                 but
                 think
                 to
                 salve
                 all
                 by
                 saying
                 ,
                 that
                 the
                 rest
                 are
                 copies
                 ,
                 or
                 that
                 
                 Veronica's
                 
                   handkerchief
                   had
                   three
                   foldings
                
                 ,
                 and
                 every
                 one
                 had
                 a
                 
                   distinct
                   Image
                
                 ,
                 whereof
                 one
                 was
                 kept
                 at
                 Rome
                 ,
                 another
                 at
                 Ierusalem
                 ,
                 and
                 a
                 third
                 in
                 Spain
                 ;
                 but
                 whether
                 Originals
                 or
                 Copies
                 ,
                 whether
                 true
                 or
                 false
                 ,
                 they
                 are
                 all
                 worshipped
                 ,
                 where
                 ever
                 they
                 are
                 ,
                 with
                 mighty
                 devotion
                 ,
                 and
                 miracles
                 are
                 said
                 to
                 be
                 done
                 by
                 them
                 .
                 
                   Lucius
                   Marinaeus
                
                 mentions
                 another
                 Image
                 of
                 Christ
                 which
                 was
                 
                   solemnly
                   worshipped
                
                 in
                 Spain
                 ,
                 
                 viz.
                 one
                 made
                 by
                 Nicodemus
                 ,
                 and
                 
                 
                   was
                   found
                   by
                   a
                   Merchant
                   in
                   an
                   Ark
                   floating
                   on
                   the
                   Sea
                
                 ;
                 Cujus
                 Imaginis
                 invocato
                 Numine
                 ,
                 saith
                 he
                 ,
                 
                   The
                   Divinity
                   of
                   which
                   Image
                   being
                   pray'd
                   to
                   ,
                   abundance
                   of
                   infirm
                   persons
                   were
                   healed
                   .
                
                 And
                 he
                 saith
                 of
                 Ferdinand
                 King
                 of
                 
                   Spain
                   ,
                   That
                   he
                   did
                   most
                   devoutly
                   worship
                   a
                   certain
                   Image
                   of
                   God
                   ,
                   which
                   he
                   carried
                   about
                   with
                   him
                   .
                
                 Ab
                 eâ
                 itaque
                 quicquid
                 &
                 necessario
                 &
                 honestè
                 petebat
                 ,
                 facile
                 semper
                 assequebatur
                 ;
                 
                   he
                   obtained
                   easily
                   and
                   alwaies
                   ,
                   what
                   ever
                   he
                   duely
                   prayed
                   for
                   to
                   the
                   Image
                   .
                
                 Another
                 
                   Divine
                   Image
                   of
                   Christ
                
                 which
                 hath
                 
                   solemn
                   supplications
                
                 made
                 to
                 it
                 is
                 that
                 imprinted
                 on
                 the
                 
                   sacred
                   Sindon
                
                 ,
                 or
                 Shroud
                 at
                 Besancon
                 ,
                 which
                 is
                 
                   shewed
                   twice
                   a
                   year
                   upon
                   a
                   Mountain
                   near
                   the
                   City
                   ,
                   where
                   vast
                   numbers
                   of
                   people
                   meet
                   to
                   adore
                   it
                   ;
                   and
                   the
                   Devils
                   roar
                   at
                   the
                   opening
                   of
                   it
                   ,
                   and
                   the
                   Skies
                   of
                   a
                   sudden
                   clear
                   ,
                   although
                   it
                   rained
                   before
                   ,
                   when
                   it
                   is
                   shewed
                   ,
                   and
                   doth
                   such
                   mighty
                   wonders
                   ,
                   that
                
                 Chiffletius
                 saith
                 ,
                 
                 
                   Presenti
                   Divin●
                   Numine
                   semper
                   affulget
                
                 ;
                 it
                 
                   hath
                   alwaies
                   a
                   Divine
                   Presence
                   with
                   it
                   ;
                   forty
                   hours
                   prayers
                   ,
                
                 he
                 saith
                 ,
                 
                   are
                   often
                   made
                   to
                   it
                
                 ,
                 and
                 in
                 
                   extraordinary
                   necessities
                   it
                   is
                   carried
                   in
                   procession
                   like
                   the
                   Ark
                   ,
                   (
                   but
                   more
                   holy
                   than
                   the
                   Ark
                   )
                   and
                   in
                   a
                   time
                   of
                   general
                   Pestilence
                   ,
                
                 
                 he
                 saith
                 ,
                 
                   they
                   finding
                   no
                   other
                   
                   remedy
                   did
                   fly
                
                 in
                 S.
                 Sudarii
                 asylum
                 &
                 clientelam
                 ,
                 
                   into
                   the
                   Sanctuary
                   and
                   protection
                   of
                   this
                   Divine
                   Image
                   ,
                   and
                   thereupon
                   the
                   City
                   instituted
                   a
                   society
                   and
                   solemn
                   procession
                   to
                   the
                   honour
                   of
                   it
                   every
                   year
                   ,
                   on
                   the
                   third
                   of
                
                 May
                 ,
                 
                   to
                   which
                   other
                   Cities
                   of
                
                 Burgundy
                 ,
                 as
                 Dole
                 and
                 Salines
                 ,
                 
                   joyned
                   themselves
                   ;
                   and
                
                 Gregory
                 13.
                 
                   granted
                   an
                   Indulgence
                   to
                   the
                   Altar
                   erected
                   for
                   the
                   honour
                   of
                   this
                   Image
                   :
                   which
                   is
                   called
                
                 Altare
                 S
                 Sindonis
                 .
                 The
                 like
                 might
                 be
                 shewed
                 concerning
                 other
                 Images
                 ,
                 but
                 these
                 are
                 sufficient
                 to
                 my
                 purpose
                 ,
                 to
                 prove
                 the
                 common
                 and
                 
                   allowed
                   practice
                
                 of
                 the
                 worship
                 of
                 Images
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 as
                 to
                 the
                 Rites
                 of
                 Supplication
                 and
                 adoration
                 ,
                 to
                 be
                 as
                 extravagant
                 ,
                 as
                 ever
                 were
                 among
                 the
                 Heathens
                 .
              
               
                 3.
                 
                 For
                 
                   Solemn
                   Processions
                
                 with
                 Images
                 ,
                 we
                 have
                 as
                 great
                 Instances
                 as
                 ever
                 were
                 among
                 them
                 ;
                 witness
                 the
                 Procession
                 with
                 the
                 Image
                 of
                 S.
                 Roch
                 by
                 the
                 grave
                 Fathers
                 of
                 the
                 Council
                 of
                 
                   Constance
                   ,
                   Which
                   was
                   done
                
                 ,
                 saith
                 Baronius
                 ,
                 
                 
                   by
                   a
                   decree
                   of
                   that
                   Council
                   ;
                   when
                   upon
                   the
                   Plague
                   raging
                   there
                   ,
                   his
                   Image
                   was
                   carried
                   through
                   the
                   City
                   in
                   solemn
                   Pomp
                   ,
                   upon
                   which
                   the
                   Plague
                   stayed
                   :
                   from
                   this
                   example
                   ,
                
                 saith
                 he
                 ,
                 
                   his
                   Images
                   were
                   every
                   where
                   set
                   up
                   ,
                   and
                   Altars
                   ,
                   Chappels
                   ,
                   and
                   Temples
                   erected
                   to
                   
                   him
                   .
                
                 Witness
                 ,
                 
                   The
                   Procession
                   at
                
                 Rome
                 by
                 Paul
                 2.
                 
                   wherein
                   the
                   Pope
                   and
                   Cardinals
                   went
                   barefoot
                   ,
                   the
                   Image
                   of
                   S.
                
                 Maria
                 de
                 Populo
                 ,
                 
                   and
                   the
                   Image
                   of
                   our
                   Saviour
                   in
                   the
                
                 Lateran
                 
                   being
                   solemnly
                   carried
                   to
                   gain
                   a
                   victory
                   over
                   the
                   Turks
                   .
                   Cardinal
                   Rasponi
                
                 saith
                 ,
                 
                 
                   That
                   is
                   thought
                   to
                   be
                   the
                   most
                   effectual
                   way
                   to
                   obtain
                   favour
                   and
                   mercy
                   of
                   God
                   ,
                   to
                   carry
                   the
                   Image
                   of
                   our
                   Saviour
                   from
                   the
                
                 Lateran
                 
                   Church
                   in
                   a
                   solemn
                   Procession
                   to
                   S.
                
                 Maria
                 Major
                 ;
                 
                   for
                   then
                   they
                   think
                   their
                   prayers
                   are
                   most
                   sure
                   to
                   be
                   heard
                   ,
                   when
                   the
                   Image
                   of
                   Christ
                   stands
                   by
                   that
                   of
                   the
                   B.
                   Virgin
                   ,
                   whose
                   Authority
                   and
                   Favour
                   is
                   so
                   great
                   with
                   her
                   Son.
                
                 So
                 Stephen
                 3.
                 
                   found
                   when
                   he
                   carried
                   the
                   Image
                   on
                   his
                   own
                   shoulders
                   barefoot
                   ,
                   the
                   people
                   following
                   him
                   ,
                   when
                   he
                   was
                   much
                   distressed
                   by
                
                 Aistulphus
                 .
                 Upon
                 the
                 Feast
                 of
                 the
                 
                   Assumption
                   of
                   the
                   B.
                   Virgin
                
                 ,
                 the
                 
                   Pope
                   and
                   Cardinals
                   keep
                   the
                   Vespers
                   at
                   S.
                
                 Maria
                 Major
                 (
                 as
                 Rasponi
                 describes
                 it
                 from
                 
                   Benedictus
                   Canon
                
                 of
                 S.
                 
                   Peters
                   )
                   those
                   being
                   ended
                
                 ,
                 the
                 
                   Pope
                   returns
                   to
                   the
                
                 Lateran
                 ;
                 
                   the
                   Cardinals
                   take
                   from
                   the
                   Chappel
                   of
                   S.
                
                 Laurence
                 
                   the
                   Image
                   of
                   our
                   Saviour
                   ,
                   but
                   first
                   ,
                   the
                   Pope
                   and
                   Cardinals
                   ,
                   barefoot
                   ,
                   make
                   seven
                   bowings
                   ,
                   and
                   then
                   open
                   the
                   Image
                   and
                   kiss
                   the
                   feet
                   of
                   it
                   ,
                   then
                   this
                   Image
                   is
                   carried
                   with
                   great
                   
                   Pomp
                   and
                   Devotion
                   ,
                   with
                   Torches
                   burning
                   ,
                   and
                   the
                   People
                   singing
                   through
                   those
                   Streets
                   of
                   the
                   City
                   that
                   have
                   been
                   most
                   troubled
                   with
                   Serpents
                   and
                   Devils
                   ;
                   for
                   which
                   cause
                   Pope
                
                 Sergius
                 
                   appointed
                   this
                   Procession
                
                 .
                 But
                 it
                 seems
                 so
                 great
                 wickedness
                 was
                 committed
                 in
                 this
                 
                   nocturnal
                   Procession
                
                 ,
                 (
                 although
                 Rasponi
                 saith
                 ,
                 
                   That
                   a
                   miracle
                   happened
                   of
                   not
                   consuming
                   the
                   wax
                   of
                   the
                   Torches
                   ,
                
                 )
                 that
                 Pius
                 5.
                 forbad
                 
                   this
                   Procession
                
                 .
                 Every
                 year
                 in
                 
                   Rogation
                   Week
                
                 for
                 three
                 daies
                 the
                 Image
                 of
                 the
                 
                   B.
                   Virgin
                
                 is
                 carried
                 in
                 a
                 
                   solemn
                   Procession
                
                 from
                 
                   Mount
                   Gardia
                
                 near
                 Bononia
                 ,
                 
                 with
                 
                   publick
                   supplications
                
                 ;
                 because
                 one
                 ,
                 in
                 a
                 time
                 of
                 
                   great
                   Rain
                
                 ,
                 when
                 no
                 other
                 means
                 would
                 help
                 them
                 ,
                 
                   Cardinal
                   Albergati
                
                 appointed
                 such
                 a
                 
                   Procession
                   against
                   Rain
                
                 for
                 
                   four
                   daies
                
                 together
                 ,
                 after
                 which
                 it
                 seems
                 the
                 Rain
                 ceased
                 .
                 Upon
                 Tuesday
                 in
                 
                   Easter
                   Week
                   ,
                   Sedulius
                
                 describes
                 a
                 most
                 
                   solemn
                   Procession
                
                 carrying
                 the
                 Image
                 of
                 the
                 
                   B.
                   Virgin
                
                 ,
                 
                 at
                 Maestricht
                 .
                 First
                 ,
                 
                   The
                   Image
                   is
                   taken
                   out
                   of
                   the
                   Chappel
                   ,
                   and
                   placed
                   in
                   the
                   middle
                   of
                   the
                   Church
                   for
                   more
                   solemn
                   adoration
                   ;
                   where
                   the
                   People
                   continue
                   at
                   their
                   prayers
                   all
                   night
                   ,
                   before
                   the
                   Image
                   ;
                   at
                   which
                   times
                   ,
                
                 he
                 saith
                 ,
                 
                   the
                   officers
                   of
                   the
                   Church
                   have
                   given
                   away
                   seventeen
                   thousand
                   little
                   Images
                   of
                   the
                   B.
                   Virgin
                   with
                   Indulgences
                   :
                   
                   where
                   ,
                
                 saith
                 he
                 ,
                 
                   it
                   is
                   a
                   pleasant
                   sight
                   to
                   behold
                   children
                   ,
                   Boys
                   ,
                   Virgins
                   ,
                   Matrons
                   ,
                   Men
                   ,
                   only
                   covered
                   with
                   linnen
                   or
                   flannen
                   shirts
                   ,
                   and
                   barefooted
                   to
                   approach
                   ,
                   to
                   worship
                   ,
                   to
                   kneel
                   ,
                   and
                   even
                   to
                   creep
                   about
                   the
                   Image
                   of
                   the
                   B.
                   Virgin
                   ;
                   and
                   watering
                   the
                   very
                   ground
                   with
                   their
                   Tears
                   :
                   Many
                   from
                   the
                   head
                   to
                   the
                   knees
                   having
                   iron
                   Armour
                   next
                   to
                   their
                   bodies
                   ;
                   going
                   upon
                   their
                   bare
                   knees
                   the
                   whole
                   Procession
                   ;
                   and
                   drawing
                   heavy
                   chains
                   of
                   Iron
                   fastened
                   to
                   their
                   Feet
                   .
                
                 The
                 manner
                 of
                 which
                 procession
                 is
                 thus
                 set
                 down
                 ,
                 
                   After
                   Mass
                   performed
                   to
                   the
                   honour
                   of
                   the
                   B.
                   Virgin
                   ,
                
                 
                 
                   and
                   the
                   chords
                   of
                   S.
                
                 Francis
                 
                   are
                   distributed
                   among
                   the
                   great
                   Persons
                   ,
                   (
                   which
                   they
                   carry
                   upon
                   their
                   garments
                   that
                   day
                   like
                   shoulder
                   belts
                   )
                   the
                   Procession
                   begins
                   ;
                   first
                   a
                   Crucifix
                   is
                   carried
                   by
                   one
                   of
                   the
                   Friers
                   ,
                   whom
                   a
                   great
                   number
                   follows
                   of
                   men
                   ,
                   women
                   ,
                   and
                   Children
                   ;
                   all
                   barefoot
                   ,
                   with
                   only
                   linnen
                   or
                   flanen
                   shifts
                   ,
                   with
                   Torches
                   in
                   their
                   hands
                   ,
                   in
                   the
                   habit
                   of
                   penitents
                   with
                   great
                   silence
                   praying
                   and
                   weeping
                   as
                   they
                   go
                   .
                   In
                   the
                   year
                
                 1608.
                 
                   there
                   were
                   about
                   a
                   thousand
                   in
                   this
                   dress
                   ,
                   among
                   whom
                   were
                   not
                   a
                   few
                   men
                   who
                   covered
                   their
                   Heads
                   with
                   Iron
                   Head-pieces
                   that
                   they
                   might
                   not
                   be
                   known
                   .
                   Many
                   women
                   drew
                   their
                   Children
                   after
                   them
                   that
                   could
                   hardly
                   go
                   ;
                   and
                   others
                   carried
                   
                   them
                   sucking
                   at
                   their
                   breasts
                   ;
                   and
                   an
                   old
                   Woman
                   that
                   could
                   not
                   go
                   ,
                   was
                   carried
                   in
                   her
                   bed
                   .
                   After
                   these
                   followed
                   the
                   Whippers
                   under
                   the
                   peculiar
                   care
                   of
                   the
                   Iesuits
                   ,
                   with
                   their
                   faces
                   covered
                   and
                   barefoot
                   .
                   Then
                   followed
                   another
                   Cross
                   ;
                   after
                   them
                   the
                   Franciscans
                   singing
                   to
                   the
                   Praise
                   of
                   the
                   B.
                   Virgin
                   ;
                   then
                   the
                   chief
                   Citizens
                   ,
                   then
                   the
                   Officers
                   of
                   her
                   Chappel
                   ,
                   then
                   the
                   Torch
                   bearers
                   immediately
                   before
                   the
                   sacred
                   Image
                   ,
                   which
                   the
                   choicest
                   Virgins
                   carried
                   on
                   their
                   shoulders
                   :
                   then
                   followed
                   a
                   Company
                   of
                   armed
                   men
                   ,
                   who
                   had
                   vowed
                   this
                   service
                   to
                   the
                   Virgin
                   for
                   several
                   years
                   .
                   In
                   that
                   year
                
                 1608.
                 
                   there
                   were
                
                 86
                 
                   persons
                   stark
                   naked
                   (
                   only
                   where
                   nature
                   would
                   not
                   allow
                   it
                   )
                   that
                   had
                   iron
                   armour
                   on
                   their
                   bodies
                   from
                   head
                   to
                   foot
                   ;
                   and
                   most
                   of
                   them
                   drawing
                   a
                   heavy
                   chain
                   fastened
                   to
                   their
                   right
                   foot
                   ,
                   that
                   they
                   might
                   go
                   more
                   uneasily
                   ;
                   their
                   linnen
                   drawers
                   did
                   shew
                   how
                   the
                   blood
                   dropt
                   from
                   their
                   flesh
                   by
                   the
                   pinching
                   of
                   the
                   Armour
                   ;
                   and
                   the
                   very
                   way
                   was
                   sprinkled
                   with
                   blood
                   ;
                   after
                   these
                   ,
                   the
                   Magistrates
                   of
                   the
                   City
                   followed
                   ,
                   and
                   the
                   Consuls
                   and
                   Senatours
                   all
                   bearing
                   torches
                   before
                   the
                   Host
                   ,
                   which
                   was
                   carried
                   under
                   a
                   silken
                   Canopy
                   ,
                   with
                   a
                   most
                   profound
                   Reverence
                   ;
                   then
                   came
                   in
                   the
                   last
                   place
                   ,
                   the
                   Governour
                   ,
                   the
                   Nobility
                   ,
                   and
                   a
                   vast
                   multitude
                   
                   of
                   all
                   sorts
                   of
                   people
                   ;
                   and
                   for
                   eight
                   dayes
                   together
                   many
                   people
                   walked
                   the
                   same
                   round
                   out
                   of
                   great
                   devotion
                   .
                
                 I
                 do
                 not
                 think
                 this
                 Procession
                 can
                 be
                 matched
                 ,
                 by
                 the
                 supplications
                 and
                 the
                 
                   Pompa
                   Circensis
                
                 of
                 
                   old
                   Rome
                
                 ;
                 or
                 by
                 any
                 of
                 the
                 Processions
                 with
                 their
                 Idols
                 ,
                 which
                 
                   Peter
                   della
                   Valle
                
                 describes
                 among
                 the
                 
                   Heathen
                   Indians
                
                 ,
                 
                 which
                 ,
                 he
                 confesses
                 ,
                 
                   to
                   be
                   very
                   like
                   those
                   used
                   among
                   Christians
                   ,
                   when
                   the
                   Images
                   of
                   Saints
                   are
                   carried
                   in
                   procession
                   ,
                   when
                   any
                   Body
                   or
                   Fraternity
                   go
                   in
                   Pilgrimage
                   to
                
                 Loreto
                 or
                 Rome
                 ,
                 
                   in
                   the
                   Holy
                   Year
                
                 .
              
               
                 The
                 Iesuits
                 boast
                 very
                 much
                 of
                 their
                 zeal
                 in
                 setting
                 up
                 the
                 worship
                 of
                 the
                 Images
                 of
                 the
                 
                   B.
                   Virgin
                
                 in
                 Flanders
                 ,
                 and
                 especially
                 of
                 these
                 solemn
                 processions
                 with
                 her
                 Images
                 ;
                 
                 particularly
                 at
                 
                   Courtray
                   for
                   nine
                   dayes
                   together
                   ,
                   wherein
                   there
                   have
                   been
                   nine
                   thousand
                   persons
                   :
                   In
                   the
                   year
                
                 1636.
                 
                   the
                   plague
                   raging
                   there
                   ,
                   a
                   solemn
                   supplication
                   was
                   appointed
                   with
                   a
                
                 Procession
                 
                   of
                   the
                
                 Image
                 
                   through
                   the
                   City
                   ,
                   with
                   wonderful
                   devotion
                   ;
                   and
                   at
                
                 Bruges
                 ,
                 A.
                 D.
                 1633.
                 
                   with
                   an
                   incredible
                   number
                   of
                   people
                   ;
                   and
                   a
                   thousand
                   torches
                   of
                   Virgin
                   wax
                
                 ;
                 and
                 the
                 like
                 solemnities
                 were
                 set
                 up
                 by
                 their
                 means
                 at
                 
                   Brussels
                   ,
                   Antwerp
                   ,
                   Mechlin
                
                 and
                 other
                 places
                 .
                 
                   Otho
                   Zylius
                
                 a
                 Iesuite
                 sets
                 down
                 the
                 order
                 of
                 the
                 Procession
                 ,
                 
                 wherein
                 the
                 Image
                 
                 of
                 the
                 
                   B.
                   Virgin
                
                 that
                 was
                 before
                 worshipped
                 at
                 Boisleduc
                 was
                 carried
                 to
                 Brussels
                 ,
                 upon
                 the
                 shoulders
                 of
                 four
                 Capucins
                 ,
                 the
                 
                   Infanta
                   Isabella
                
                 following
                 it
                 with
                 all
                 the
                 Nobility
                 ,
                 and
                 infinite
                 number
                 of
                 people
                 ,
                 with
                 the
                 highest
                 expressions
                 of
                 Pomp
                 and
                 Devotion
                 ,
                 and
                 at
                 last
                 it
                 was
                 placed
                 in
                 the
                 middle
                 of
                 a
                 
                   Chappel
                   just
                   over
                   the
                   Altar
                
                 ,
                 where
                 it
                 hath
                 solemn
                 worship
                 given
                 to
                 it
                 ,
                 and
                 wonderful
                 cures
                 are
                 said
                 to
                 be
                 wrought
                 by
                 it
                 .
                 I
                 cannot
                 conclude
                 this
                 Discourse
                 ,
                 without
                 giving
                 some
                 account
                 of
                 another
                 notable
                 Procession
                 at
                 Brussels
                 of
                 an
                 Image
                 of
                 the
                 
                   B.
                   Virgin
                
                 ,
                 the
                 occasion
                 whereof
                 was
                 this
                 ;
                 
                   a
                   new
                   confraternity
                   was
                   instituted
                   in
                   Spain
                   of
                   the
                   Slaves
                   of
                   the
                   B.
                   Virgin
                   ,
                   by
                   one
                
                 Simon
                 Rojas
                 ;
                 
                 
                   whose
                   custome
                   was
                   to
                   salute
                   one
                   another
                   with
                   those
                   words
                   ,
                
                 Ave
                 Maria
                 ,
                 
                   instead
                   of
                
                 Your
                 humble
                 Servant
                 ,
                 
                   and
                   this
                   Sodality
                   was
                   established
                   with
                   large
                   Indulgences
                   by
                
                 Paul
                 5.
                 
                   and
                   afterwards
                   was
                   begun
                   in
                
                 Bruges
                 ,
                 A.
                 D.
                 1626.
                 
                   having
                   fetters
                   as
                   the
                   badge
                   of
                   this
                   Slavery
                   ,
                   and
                   new
                   Indulgences
                   from
                
                 Urban
                 8.
                 ;
                 
                 
                   for
                   the
                   establishing
                   this
                   Society
                   it
                   happened
                   luckily
                   ,
                   that
                   an
                   officer
                   of
                   the
                   King
                   of
                
                 Spain
                 
                   's
                   Fleet
                   being
                   sick
                   at
                
                 Dunkirk
                 ,
                 
                   pretended
                   to
                   discover
                   a
                   great
                   Secret
                   to
                
                 Barth
                 .
                 de
                 los
                 Rios
                 
                   then
                   Preacher
                   to
                
                 Isabella
                 Clara
                 Eugenia
                 ,
                 
                 viz.
                 
                   that
                   he
                   had
                   a
                   most
                   admirable
                   Image
                   
                   of
                   the
                   B.
                   Virgin
                   ,
                   which
                   had
                   been
                   worshipped
                   for
                
                 600
                 
                   years
                   in
                   the
                   Cathedral
                   Church
                   of
                
                 Aberdene
                 ,
                 
                   and
                   had
                   spoken
                   to
                   the
                   last
                   Catholick
                   Bishop
                   ,
                   and
                   had
                   miraculously
                   escaped
                   the
                   Hereticks
                   hands
                   ;
                   and
                   was
                   designed
                   for
                   a
                   present
                   to
                
                 Isabella
                 ;
                 
                   but
                   he
                   ,
                   (
                   wretch
                   that
                   he
                   was
                   )
                   upon
                   a
                   promise
                   made
                   by
                   the
                   Franciscans
                   of
                   his
                   own
                   Countrey
                   in
                
                 Spain
                 ,
                 
                   of
                   praying
                   for
                   his
                   Soul
                   and
                   his
                   Families
                   ,
                   had
                   intended
                   to
                   have
                   carried
                   it
                   thither
                   ,
                   which
                   he
                   found
                   was
                   displeasing
                   to
                   the
                   B.
                   Virgin
                   by
                   his
                   dangerous
                   sickness
                   ;
                   and
                   he
                   hoped
                   upon
                   this
                   confession
                   she
                   would
                   have
                   mercy
                   upon
                   him
                   ;
                   and
                   therefore
                   he
                   desired
                   him
                   to
                   present
                   this
                   Image
                   to
                   her
                   Highness
                   in
                   the
                   name
                   of
                   the
                   Catholicks
                   of
                
                 Aberdene
                 ;
                 
                   which
                   was
                   received
                   by
                   her
                   with
                   wonderful
                   devotion
                   ,
                
                 
                 
                   and
                   she
                   said
                   her
                   prayers
                   before
                   it
                   morning
                   and
                   evening
                   ;
                   but
                   this
                   did
                   not
                   satisfie
                   her
                   ,
                   for
                   she
                   resolved
                   to
                   have
                   this
                   Image
                   carried
                   to
                
                 Brussels
                 
                   with
                   a
                   solemn
                   procession
                   ,
                   and
                   for
                   that
                   purpose
                   obtained
                   an
                   Indulgence
                   from
                
                 Urban
                 8.
                 
                   for
                   all
                   those
                   who
                   should
                   attend
                   it
                   ;
                   and
                   a
                   rich
                   and
                   magnificent
                   Altar
                   was
                   erected
                   ,
                   over
                   which
                   the
                   Image
                   was
                   to
                   be
                   placed
                   :
                
                 
                 
                   and
                   banners
                   were
                   made
                   with
                   this
                   inscription
                   ,
                
                 In
                 Nomine
                 Mariae
                 omne
                 genu
                 flectatur
                 ,
                 
                   &c.
                   after
                   which
                   on
                
                 May
                 3.
                 
                   the
                   Procession
                   was
                   performed
                   with
                   all
                   imaginable
                   Pomp
                   ,
                   and
                   
                   kept
                   for
                   eight
                   dayes
                   together
                   :
                
                 
                 
                   and
                   yet
                   after
                   all
                   this
                   ,
                   one
                
                 Maxwel
                 ,
                 
                   a
                   learned
                   Scotchman
                   shewed
                   in
                   a
                   Discourse
                   presented
                   to
                
                 Isabella
                 ,
                 
                   that
                   upon
                   the
                   best
                   enquiry
                   he
                   could
                   make
                   ,
                   this
                   famous
                   Image
                   was
                   a
                   meer
                   imposture
                   ,
                
                 
                 
                   and
                   a
                   trick
                   of
                   a
                   crafty
                   merchant
                   to
                   procure
                   some
                   advantage
                   to
                   himself
                   by
                   it
                   ;
                   but
                   the
                   poor
                   man
                   was
                   imprisoned
                   for
                   this
                   discovery
                   ,
                   and
                   forced
                   to
                   make
                   a
                   publick
                   Recantation
                   :
                   and
                   the
                   Worship
                   of
                   this
                   Image
                   was
                   advanced
                   ,
                   and
                   a
                   solemn
                   supplication
                   ,
                   and
                   procession
                   with
                   it
                   observed
                   every
                   year
                
                 ;
                 as
                 the
                 same
                 Author
                 informs
                 us
                 ,
                 and
                 the
                 Confraternity
                 of
                 the
                 slaves
                 of
                 the
                 
                   B.
                   Virgin
                
                 highly
                 promoted
                 by
                 it
                 .
                 Several
                 other
                 
                   solemn
                   processions
                
                 are
                 related
                 by
                 him
                 ,
                 as
                 of
                 
                   B.
                   Maria
                   de
                   Remediis
                
                 ,
                 
                 
                   B.
                   Maria
                   de
                   Victoriâ
                
                 ,
                 with
                 the
                 
                   Popes
                   Bulls
                
                 for
                 establishing
                 the
                 Society
                 of
                 slaves
                 of
                 the
                 
                   B.
                   Virgin
                
                 ;
                 but
                 these
                 are
                 enough
                 to
                 shew
                 ,
                 that
                 the
                 
                   Roman
                   Church
                
                 in
                 its
                 constant
                 ,
                 and
                 
                   allowed
                   practises
                
                 ,
                 doth
                 not
                 come
                 behind
                 old
                 
                   Heathen
                   Rome
                
                 ,
                 in
                 this
                 part
                 of
                 the
                 Worship
                 given
                 to
                 Images
                 .
              
            
             
               
               
                 CHAP.
                 III.
                 Of
                 the
                 Sense
                 of
                 the
                 
                   second
                   Commandment
                
                 .
              
               
                 HAving
                 endeavoured
                 ,
                 with
                 so
                 much
                 care
                 ,
                 
                 to
                 give
                 a
                 just
                 and
                 true
                 account
                 of
                 the
                 Controversie
                 between
                 us
                 ,
                 as
                 to
                 the
                 Worship
                 of
                 Images
                 ,
                 and
                 therein
                 shewed
                 from
                 the
                 Doctrine
                 and
                 Practice
                 of
                 the
                 
                   Roman
                   Church
                
                 ;
                 1.
                 
                 That
                 they
                 set
                 up
                 Images
                 in
                 Churches
                 over
                 Altars
                 ,
                 purposely
                 for
                 worship
                 .
                 2.
                 
                 That
                 they
                 consecrate
                 those
                 Images
                 with
                 
                   solemn
                   prayers
                
                 for
                 that
                 purpose
                 .
                 3.
                 
                 That
                 they
                 use
                 all
                 the
                 Rites
                 of
                 Worship
                 to
                 them
                 which
                 the
                 
                   Heathen
                   Idolaters
                
                 used
                 to
                 their
                 Images
                 ,
                 such
                 as
                 
                   bowings
                   ,
                   prostrations
                   ,
                   Lights
                   ,
                   Incense
                   ,
                
                 and
                 praying
                 .
                 4.
                 
                 That
                 they
                 make
                 
                   solemn
                   Processions
                
                 in
                 honour
                 of
                 
                   Images
                   ,
                   carrying
                
                 them
                 with
                 as
                 much
                 Pomp
                 and
                 Ceremony
                 as
                 ever
                 the
                 Heathens
                 did
                 their
                 Idols
                 ;
                 The
                 Question
                 now
                 is
                 ,
                 whether
                 these
                 Acts
                 of
                 Worship
                 towards
                 Images
                 were
                 unlawful
                 only
                 to
                 Heathens
                 and
                 Iews
                 ;
                 but
                 are
                 become
                 
                 lawful
                 to
                 Christians
                 ?
                 But
                 if
                 these
                 Acts
                 of
                 Worship
                 be
                 now
                 equally
                 unlawful
                 to
                 us
                 ,
                 as
                 to
                 them
                 ,
                 then
                 Christians
                 performing
                 them
                 ,
                 are
                 liable
                 to
                 the
                 same
                 charge
                 that
                 the
                 Iews
                 and
                 Heathens
                 were
                 ;
                 and
                 if
                 the
                 Scripture
                 calls
                 that
                 Idolatry
                 in
                 them
                 ,
                 it
                 must
                 be
                 so
                 in
                 Christians
                 too
                 ,
                 as
                 much
                 as
                 Murder
                 ,
                 or
                 Theft
                 ,
                 or
                 Adultery
                 is
                 the
                 same
                 in
                 all
                 ,
                 for
                 the
                 words
                 of
                 the
                 Law
                 of
                 God
                 makes
                 no
                 more
                 difference
                 as
                 to
                 one
                 ,
                 than
                 as
                 to
                 the
                 other
                 .
                 We
                 are
                 therefore
                 to
                 enquire
                 on
                 what
                 account
                 the
                 Sense
                 of
                 this
                 Law
                 is
                 supposed
                 to
                 be
                 consistent
                 with
                 the
                 practice
                 of
                 the
                 same
                 things
                 among
                 Christians
                 ,
                 which
                 were
                 utterly
                 forbidden
                 by
                 it
                 to
                 Iews
                 and
                 Heathens
                 :
                 The
                 words
                 of
                 the
                 Law
                 are
                 these
                 ,
                 
                   Thou
                   shalt
                   not
                   make
                   to
                   thy self
                   any
                   Graven
                   Image
                   ,
                   nor
                   the
                   Likeness
                   of
                   any
                   Thing
                   which
                   is
                   in
                   Heaven
                   above
                   ,
                   or
                   in
                   the
                   Earth
                   beneath
                   ,
                   or
                   in
                   the
                   Waters
                   under
                   the
                   Earth
                   ;
                   Thou
                   shalt
                   not
                   bow
                   down
                   to
                   them
                   ,
                   nor
                   worship
                   them
                   ;
                   for
                   I
                   the
                   Lord
                   thy
                   God
                   am
                   a
                   Iealous
                   God
                   ,
                   &c.
                   
                
              
               
                 My
                 Adversary
                 
                   T.
                   G.
                
                 denies
                 ,
                 
                   that
                   God
                   herein
                   did
                   forbid
                   himself
                   to
                   be
                   worshipped
                   by
                   a
                   Crucifix
                   ,
                   or
                   such
                   like
                   sacred
                   Image
                   ;
                   
                   and
                
                 he
                 asserts
                 ,
                 
                   that
                   the
                   design
                   of
                   the
                   Law
                   is
                   only
                   to
                   forbid
                   the
                   Worship
                   of
                   Idols
                   .
                   The
                   first
                   part
                   ,
                
                 
                 he
                 saith
                 ,
                 
                   toucheth
                   not
                   the
                   worship
                   of
                   Images
                   ,
                   nor
                   of
                   God
                   himself
                   by
                   them
                   ,
                   but
                   only
                   the
                   making
                   them
                   ;
                   the
                   second
                   forbids
                   indeed
                   in
                   express
                   terms
                   to
                   bow
                   our selves
                   down
                   to
                   the
                   Images
                   themselves
                   ,
                   but
                   speaks
                   not
                   one
                   word
                   of
                   the
                   lawfulness
                   or
                   unlawfulness
                   of
                   worshipping
                   God
                   himself
                   by
                   them
                   .
                   To
                   bow
                   our selves
                   down
                   to
                   the
                   Images
                   themselves
                   ,
                   without
                   any
                   relation
                   to
                   God
                   ,
                   is
                   by
                   the
                   concession
                   of
                   all
                   to
                   worship
                   them
                   instead
                   of
                   God
                   ;
                   The
                   Iews
                   we
                   know
                   did
                   worship
                   God
                   by
                   bowing
                   down
                   before
                   the
                   Ark
                   and
                   the
                   Cherubims
                   ,
                   and
                   yet
                   they
                   did
                   not
                   worship
                   them
                   instead
                   of
                   God
                   ;
                   therefore
                   ,
                
                 
                 he
                 asserts
                 ,
                 
                   that
                   by
                   Image
                   an
                   Idol
                   is
                   to
                   be
                   understood
                   ,
                   and
                   that
                   by
                   Idol
                   such
                   an
                   Image
                   as
                   is
                   made
                   to
                   represent
                   for
                   worship
                   a
                   figment
                   that
                   hath
                   no
                   real
                   Being
                   ;
                   and
                   by
                   similitude
                   ,
                   an
                   Image
                   or
                   resemblance
                   of
                   some
                   real
                   thing
                   ,
                   but
                   falsely
                   imagined
                   to
                   be
                   a
                   God.
                
                 This
                 is
                 the
                 sense
                 which
                 
                   T.
                   G.
                
                 gives
                 of
                 the
                 second
                 Commandment
                 .
                 But
                 if
                 I
                 can
                 make
                 it
                 appear
                 ,
              
               
                 1.
                 
                 That
                 there
                 is
                 no
                 reason
                 to
                 take
                 the
                 word
                 he
                 translates
                 Idol
                 here
                 ,
                 for
                 the
                 representation
                 of
                 
                   a
                   meer
                   figment
                   set
                   up
                   for
                   worship
                   ,
                
                 and
                 that
                 if
                 it
                 were
                 so
                 taken
                 ,
                 it
                 would
                 not
                 excuse
                 them
                 .
              
               
               
                 2.
                 
                 That
                 the
                 worship
                 of
                 God
                 before
                 the
                 Ark
                 and
                 the
                 Cherubims
                 was
                 of
                 a
                 different
                 nature
                 from
                 the
                 Worship
                 of
                 Images
                 here
                 forbidden
                 ,
                 and
                 that
                 the
                 sense
                 of
                 the
                 Law
                 doth
                 exclude
                 all
                 
                   worship
                   of
                   Images
                
                 ;
                 then
                 this
                 interpretation
                 of
                 
                   T.
                   G.
                
                 will
                 appear
                 to
                 be
                 very
                 false
                 and
                 groundless
                 .
              
               
                 1.
                 
                 That
                 there
                 is
                 no
                 reason
                 to
                 understand
                 ,
                 
                 what
                 we
                 render
                 Image
                 ,
                 of
                 such
                 
                   an
                   Idol
                   as
                   represents
                   a
                   meer
                   figment
                   set
                   up
                   for
                   worship
                   .
                
                 If
                 there
                 were
                 any
                 colour
                 of
                 Reason
                 for
                 such
                 an
                 acception
                 of
                 the
                 word
                 Idol
                 here
                 ,
                 it
                 must
                 either
                 be
                 ,
                 1.
                 
                 From
                 the
                 
                   natural
                   importance
                
                 of
                 the
                 word
                 ;
                 or
                 ,
                 2.
                 
                 From
                 the
                 use
                 of
                 it
                 in
                 Scripture
                 ;
                 or
                 3.
                 
                 From
                 the
                 consent
                 of
                 the
                 Fathers
                 ,
                 or
                 4.
                 
                 From
                 some
                 Definition
                 of
                 the
                 Church
                 .
                 But
                 I
                 shall
                 shew
                 that
                 there
                 is
                 no
                 ground
                 for
                 affixing
                 this
                 sense
                 to
                 the
                 Commandment
                 from
                 any
                 one
                 of
                 these
                 .
              
               
                 1.
                 
                 Not
                 from
                 the
                 
                   natural
                   importance
                
                 of
                 the
                 word
                 .
                 He
                 that
                 reads
                 such
                 an
                 express
                 prohibition
                 in
                 a
                 divine
                 Law
                 ,
                 of
                 something
                 so
                 displeasing
                 to
                 God
                 ,
                 that
                 he
                 annexes
                 a
                 very
                 severe
                 sanction
                 to
                 it
                 ,
                 had
                 need
                 be
                 very
                 well
                 satisfied
                 about
                 the
                 sense
                 he
                 gives
                 to
                 the
                 words
                 of
                 it
                 ,
                 lest
                 he
                 incurr
                 the
                 wrath
                 of
                 God
                 ,
                 and
                 be
                 found
                 a
                 perverter
                 of
                 his
                 Law.
                 If
                 a
                 man
                 should
                 reject
                 all
                 humane
                 
                 Authority
                 ,
                 because
                 the
                 
                   First
                   Commandment
                
                 saith
                 ,
                 
                   Thou
                   shalt
                   have
                   no
                   other
                   Elohim
                   besides
                   me
                
                 ;
                 but
                 in
                 
                   Scripture
                   ,
                   Magistrates
                
                 and
                 Iudges
                 are
                 called
                 Elohim
                 ,
                 therefore
                 it
                 is
                 unlawful
                 to
                 own
                 any
                 civil
                 Magistrates
                 ;
                 he
                 would
                 have
                 much
                 more
                 to
                 say
                 than
                 
                   T.
                   G.
                
                 and
                 his
                 Brethren
                 have
                 in
                 restraining
                 the
                 sense
                 of
                 the
                 Law
                 about
                 Images
                 to
                 such
                 Idols
                 as
                 are
                 only
                 representations
                 of
                 
                   Imaginary
                   Beings
                
                 .
                 For
                 the
                 Original
                 word
                 hath
                 no
                 manner
                 of
                 tendency
                 that
                 way
                 ,
                 it
                 signifying
                 any
                 thing
                 that
                 is
                 carved
                 or
                 cut
                 out
                 of
                 wood
                 or
                 stone
                 ;
                 and
                 as
                 I
                 told
                 
                   T.
                   G.
                
                 before
                 ,
                 
                   it
                   is
                   no
                   less
                   than
                   forty
                   several
                   times
                   rendred
                   by
                   the
                   LXX
                   .
                   by
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   but
                   thrice
                   by
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   which
                   is
                   very
                   observable
                   ,
                   although
                   Exod.
                   20.4
                   .
                   they
                   render
                   it
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   yet
                   in
                   the
                   repetition
                   of
                   the
                   Law
                   ,
                   Deut.
                   5.8
                   .
                   the
                   Alexandrian
                   MS.
                   hath
                   it
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   Deut.
                   4.16
                   .
                   in
                   some
                   copies
                   of
                   the
                   LXX
                   .
                   the
                   same
                   word
                   is
                   translated
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   Isaiah
                   40.18
                   .
                   they
                   translate
                   it
                   by
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   is
                   properly
                   an
                   Image
                   ,
                   and
                   the
                   Vulgar
                   Latin
                   it self
                   useth
                   
                     Idolum
                     ,
                     Sculptile
                  
                   ,
                   and
                   
                     Imago
                     (
                     Isa.
                  
                   44.9
                   ,
                   10
                   ,
                   13.
                   )
                   all
                   to
                   express
                   the
                   same
                   thing
                   .
                
                 To
                 this
                 
                   T.
                   G.
                
                 replyes
                 ,
                 
                 
                   that
                   the
                   LXX
                   .
                   generally
                   translating
                   it
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   had
                   some
                   particular
                   reason
                   to
                   render
                   it
                   Idol
                   here
                   ;
                   and
                   because
                   
                   this
                   is
                   a
                   word
                   of
                   stricter
                   signification
                   ,
                   it
                   ought
                   to
                   regulate
                   the
                   larger
                   ;
                   and
                   in
                   the
                   other
                   places
                   ,
                
                 he
                 saith
                 ,
                 
                   there
                   is
                   still
                   some
                   term
                   or
                   clause
                   restraining
                   the
                   words
                   to
                   such
                   a
                   graven
                   thing
                   or
                   Image
                   ,
                   as
                   is
                   made
                   to
                   be
                   compared
                   with
                   God
                   or
                   to
                   be
                   the
                   object
                   of
                   divine
                   worship
                   ,
                   that
                   is
                   ,
                   to
                   be
                   an
                   Idol
                   .
                
                 Then
                 it
                 seems
                 a
                 
                   graven
                   Image
                
                 when
                 it
                 is
                 made
                 the
                 
                   object
                   of
                   Divine
                   worship
                
                 becomes
                 an
                 Idol
                 in
                 T.
                 G's
                 sense
                 ;
                 and
                 yet
                 an
                 Idol
                 in
                 the
                 Commandment
                 is
                 the
                 
                   representation
                   of
                   a
                   meer
                   Figment
                
                 ;
                 but
                 might
                 not
                 that
                 be
                 the
                 sense
                 of
                 an
                 Idol
                 in
                 this
                 place
                 ,
                 which
                 he
                 grants
                 is
                 meant
                 in
                 another
                 ?
                 where
                 the
                 words
                 are
                 express
                 concerning
                 the
                 representation
                 of
                 God
                 ,
                 as
                 in
                 Isaiah
                 40.18
                 .
                 And
                 if
                 he
                 allows
                 this
                 to
                 be
                 the
                 meaning
                 of
                 an
                 Idol
                 in
                 the
                 Commandment
                 ,
                 I
                 will
                 grant
                 that
                 the
                 LXX
                 had
                 a
                 
                   particular
                   reason
                
                 to
                 render
                 Pesel
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 .
                 For
                 Aquinas
                 well
                 observes
                 ,
                 
                 
                   that
                   this
                   Commandment
                   doth
                   not
                   forbid
                   the
                   making
                   any
                   sculpture
                   or
                   similitude
                   ,
                
                 sed
                 facere
                 adorandam
                 ,
                 
                   to
                   make
                   it
                   for
                   worship
                   ;
                   because
                   it
                   follows
                   ,
                   thou
                   shalt
                   not
                   fall
                   down
                   to
                   them
                   and
                   worship
                   them
                   .
                
                 And
                 Montanus
                 expresses
                 the
                 sense
                 of
                 the
                 Commandment
                 after
                 this
                 manner
                 ;
                 
                 
                   simulathrum
                   divinum
                   nullo
                   pacto
                   conflato
                   .
                   Signa
                   cultûs
                   causa
                   ne
                   facito
                
                 ;
                 and
                 
                   Nicolaus
                   Faber
                
                 
                 (
                 both
                 learned
                 men
                 of
                 the
                 Roman
                 Church
                 .
                 )
                 
                   
                   Sculptilibus
                   nè
                   flecte
                   genu
                   ,
                   pictaeve
                   tabellae
                   .
                
                 and
                 again
                 ,
                 
                   Non
                   pictum
                   sculptúmve
                   puta
                   venerabile
                   quidquam
                   .
                
                 If
                 this
                 be
                 T.
                 G's
                 sense
                 of
                 an
                 Idol
                 ,
                 I
                 freely
                 yield
                 to
                 him
                 that
                 the
                 LXX
                 .
                 had
                 very
                 good
                 reason
                 so
                 to
                 render
                 Pesel
                 in
                 this
                 place
                 ,
                 where
                 it
                 is
                 supposed
                 to
                 be
                 an
                 object
                 of
                 
                   divine
                   worship
                
                 .
                 But
                 how
                 can
                 this
                 agree
                 with
                 what
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   that
                   the
                   Law
                   speaks
                   not
                   one
                   word
                   of
                   the
                   unlawfulness
                   of
                   worshipping
                   God
                   himself
                   by
                   an
                   Image
                   ?
                
                 For
                 doth
                 not
                 the
                 Law
                 condemn
                 the
                 worship
                 of
                 an
                 Idol
                 ?
                 And
                 doth
                 not
                 
                   T.
                   G.
                
                 say
                 ,
                 
                   that
                   an
                   Image
                   when
                   it
                   is
                   made
                   an
                   object
                   of
                   Divine
                   worship
                   becomes
                   an
                   Idol
                   ?
                
                 And
                 doth
                 it
                 not
                 then
                 follow
                 that
                 the
                 Law
                 in
                 express
                 terms
                 doth
                 condemn
                 the
                 Worship
                 of
                 God
                 by
                 such
                 an
                 Image
                 ?
                 Nay
                 ,
                 is
                 it
                 not
                 the
                 self-same
                 
                   T.
                   G.
                
                 that
                 saith
                 ,
                 
                 
                   that
                   the
                   making
                   such
                   Images
                   as
                   are
                   conceived
                   to
                   be
                   proper
                   Likenesses
                   or
                   representations
                   of
                   the
                   Divinity
                   ,
                   
                   is
                   against
                   the
                   Nature
                   and
                   unalterable
                   Law
                   of
                   God
                   ?
                
                 But
                 what
                 Law
                 of
                 God
                 is
                 there
                 that
                 doth
                 forbid
                 such
                 Images
                 ,
                 if
                 it
                 be
                 not
                 this
                 ?
                 And
                 if
                 this
                 Law
                 doth
                 forbid
                 such
                 Images
                 ,
                 then
                 the
                 signification
                 of
                 an
                 Idol
                 is
                 not
                 here
                 to
                 be
                 taken
                 for
                 the
                 representation
                 of
                 a
                 Figment
                 ,
                 but
                 of
                 the
                 greatest
                 and
                 most
                 real
                 Being
                 in
                 the
                 World.
                 Have
                 not
                 I
                 now
                 far
                 better
                 reason
                 to
                 return
                 his
                 own
                 words
                 upon
                 him
                 ,
                 
                 
                   such
                   frequent
                   self
                   contradictions
                   are
                   the
                   natural
                   consequences
                   of
                   a
                   Discourse
                   not
                   grounded
                   upon
                   Truth
                   ;
                   and
                   although
                   the
                   Reader
                   may
                   think
                   I
                   take
                   delight
                   to
                   discover
                   them
                   in
                   my
                   Adversary
                   ,
                   yet
                   I
                   can
                   assure
                   him
                   it
                   is
                   a
                   much
                   greater
                   grief
                   to
                   me
                   to
                   see
                   so
                   subtle
                   a
                   Wit
                   so
                   often
                   intangled
                   in
                   them
                   ?
                
                 But
                 it
                 may
                 be
                 
                   T.
                   G.
                
                 thinks
                 to
                 escape
                 by
                 saying
                 ,
                 
                   that
                   when
                   he
                   saith
                   an
                   Image
                   being
                   made
                   the
                   object
                   of
                   divine
                   worship
                   is
                   an
                   Idol
                   ,
                   he
                   doth
                   not
                   understand
                   it
                   of
                   an
                   Image
                   of
                   God
                   ,
                   but
                   when
                   the
                   Image
                   it self
                   is
                   taken
                   for
                   God
                
                 ;
                 which
                 evasion
                 can
                 do
                 him
                 no
                 service
                 ;
                 for
                 ,
                 1.
                 
                 He
                 grants
                 that
                 Images
                 which
                 are
                 made
                 for
                 
                   Likenesses
                   of
                   God
                
                 are
                 condemned
                 by
                 the
                 Law
                 of
                 God
                 ,
                 and
                 that
                 they
                 are
                 an
                 infinite
                 disparagement
                 to
                 the
                 Divine
                 Nature
                 .
                 2.
                 
                 I
                 have
                 at
                 large
                 shewed
                 that
                 in
                 the
                 
                   Roman
                   Church
                   ,
                   Images
                
                 of
                 God
                 and
                 Christ
                 are
                 made
                 the
                 objects
                 of
                 
                   Divine
                   worship
                
                 .
                 
                 And
                 3.
                 
                 That
                 the
                 very
                 Heathens
                 did
                 not
                 take
                 the
                 
                   Images
                   themselves
                
                 for
                 Gods.
                 
                 4.
                 
                 The
                 place
                 he
                 answers
                 ,
                 Isa.
                 40.18
                 .
                 doth
                 imply
                 that
                 the
                 Images
                 of
                 the
                 Divinity
                 are
                 therefore
                 condemned
                 ,
                 because
                 nothing
                 can
                 be
                 made
                 like
                 unto
                 God.
                 But
                 of
                 that
                 afterwards
                 .
              
               
                 Let
                 us
                 then
                 suppose
                 that
                 the
                 LXX
                 .
                 had
                 
                   particular
                   reason
                
                 to
                 render
                 Pesel
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 Commandment
                 ,
                 
                 yet
                 what
                 is
                 this
                 ,
                 
                   to
                   the
                   representation
                   of
                   a
                   meer
                   figment
                   for
                   worship
                   ?
                
                 Doth
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 so
                 properly
                 ,
                 so
                 naturally
                 ,
                 so
                 necessarily
                 signifie
                 a
                 figment
                 ,
                 that
                 it
                 cannot
                 be
                 taken
                 in
                 any
                 other
                 sense
                 ?
                 I
                 see
                 
                   T.
                   G.
                
                 makes
                 only
                 use
                 of
                 good
                 
                   Catholick
                   Lexicons
                
                 (
                 such
                 a
                 one
                 as
                 that
                 called
                 Catholicon
                 which
                 Erasmus
                 is
                 so
                 pleasant
                 with
                 )
                 that
                 assure
                 him
                 what
                 the
                 sense
                 of
                 a
                 word
                 
                   must
                   be
                
                 in
                 spight
                 of
                 all
                 use
                 of
                 it
                 by
                 prophane
                 and
                 heretical
                 Authors
                 :
                 thus
                 simulachrum
                 must
                 signifie
                 
                   only
                   Heathen
                   Images
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 Sphinx
                 ,
                 a
                 Triton
                 ,
                 or
                 Centaure
                 ;
                 and
                 why
                 so
                 ?
                 did
                 it
                 alwaies
                 signifie
                 so
                 ?
                 did
                 all
                 
                   Greek
                   Authors
                
                 use
                 it
                 only
                 in
                 that
                 sense
                 ?
                 Doth
                 the
                 Etymology
                 of
                 it
                 imply
                 it
                 ?
                 no
                 ,
                 none
                 of
                 all
                 these
                 :
                 what
                 then
                 is
                 the
                 reason
                 that
                 a
                 word
                 should
                 be
                 so
                 restrained
                 against
                 the
                 former
                 and
                 common
                 acception
                 of
                 it
                 ?
                 The
                 reason
                 is
                 very
                 plain
                 ;
                 for
                 if
                 it
                 
                 be
                 taken
                 for
                 the
                 
                   representation
                   of
                   real
                   Beings
                
                 ,
                 then
                 for
                 all
                 that
                 we
                 know
                 ,
                 the
                 Image
                 of
                 the
                 Trinity
                 ,
                 or
                 of
                 the
                 
                   B.
                   Virgin
                
                 ,
                 or
                 of
                 any
                 other
                 worshipped
                 in
                 the
                 
                   Roman
                   Church
                
                 may
                 prove
                 Idols
                 ;
                 and
                 therefore
                 this
                 must
                 be
                 the
                 sense
                 ,
                 because
                 the
                 Church
                 of
                 Rome
                 cannot
                 be
                 guilty
                 of
                 Idolatry
                 .
                 This
                 is
                 the
                 real
                 Truth
                 of
                 the
                 case
                 ,
                 but
                 it
                 is
                 too
                 great
                 Truth
                 to
                 be
                 owned
                 .
                 Only
                 Bellarmin
                 (
                 who
                 often
                 speaks
                 freelier
                 than
                 the
                 rest
                 )
                 confesses
                 ,
                 
                 
                   their
                   design
                   herein
                   is
                   to
                   shew
                   that
                   the
                   Images
                   worshipped
                   in
                   the
                   Church
                   of
                
                 Rome
                 
                   cannot
                   be
                   Idols
                   ,
                   because
                   they
                   are
                   representations
                   of
                   real
                   Beings
                   .
                
                 A
                 very
                 miserable
                 shift
                 !
                 as
                 will
                 appear
                 by
                 the
                 examination
                 of
                 it
                 .
                 Let
                 us
                 therefore
                 see
                 whether
                 there
                 be
                 any
                 pretence
                 from
                 the
                 use
                 and
                 importance
                 of
                 the
                 Word
                 ,
                 for
                 restraining
                 the
                 sense
                 of
                 an
                 Idol
                 ,
                 to
                 an
                 
                   imaginary
                   representation
                
                 .
                 And
                 I
                 am
                 so
                 far
                 from
                 T.
                 G's
                 opinion
                 ,
                 that
                 by
                 the
                 best
                 enquiry
                 I
                 can
                 make
                 ,
                 the
                 proper
                 signification
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 ,
                 a
                 
                   representation
                   of
                   something
                   that
                   really
                   is
                   .
                
                 So
                 Hesychius
                 interprets
                 it
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 and
                 the
                 old
                 Greek
                 and
                 
                   Latin
                   Glossaries
                
                 render
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 simulachrum
                 by
                 each
                 other
                 (
                 and
                 notwithstanding
                 T.
                 G's
                 severity
                 against
                 me
                 for
                 translating
                 
                   simulachra
                   Images
                
                 ,
                 I
                 can
                 make
                 it
                 appear
                 from
                 some
                 of
                 the
                 most
                 
                 authentick
                 Writers
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 that
                 they
                 do
                 not
                 scruple
                 calling
                 such
                 Images
                 as
                 they
                 worship
                 simulacra
                 ,
                 I
                 leave
                 
                   T.
                   G.
                
                 then
                 to
                 judge
                 whether
                 they
                 be
                 not
                 Idols
                 too
                 )
                 Isidore
                 makes
                 Idolum
                 to
                 be
                 properly
                 
                   Simulachrum
                   quod
                   humana
                   effigie
                   factum
                   &
                   consecratum
                   est
                   :
                   an
                   Image
                   made
                   and
                   consecrated
                   in
                   the
                   figure
                   of
                   a
                   man
                   :
                
                 as
                 Plutarch
                 calls
                 the
                 Image
                 of
                 Sylla
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                 and
                 Porphyrie
                 in
                 the
                 beginning
                 of
                 the
                 Life
                 of
                 Plotinus
                 ,
                 when
                 Amelius
                 desired
                 a
                 Picture
                 of
                 him
                 ,
                 he
                 answered
                 ,
                 
                   Is
                   it
                   not
                   enough
                   to
                   carry
                   such
                   an
                   Idolum
                   about
                   me
                   ,
                   but
                   I
                   must
                   leave
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   an
                   Image
                   of
                   an
                   Image
                   ?
                
                 So
                 we
                 find
                 Idolum
                 used
                 in
                 the
                 
                   Chaldaick
                   Oracles
                
                 ,
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 where
                 Psellus
                 observes
                 ,
                 
                 
                   That
                   according
                   to
                   the
                   Platonists
                   ,
                   the
                   mind
                   is
                   said
                   to
                   be
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   the
                   Image
                   of
                   God
                   ;
                   and
                   the
                   rational
                   soul
                   ,
                   the
                   Image
                   of
                   the
                   mind
                   ,
                   and
                   the
                   irrational
                   ,
                   the
                   Image
                   of
                   the
                   rational
                   ;
                   and
                   nature
                   of
                   the
                   irrational
                   soul
                   ;
                   and
                   the
                   body
                   of
                   the
                   Image
                   of
                   Nature
                   ;
                   and
                   Matter
                   of
                   the
                   Body
                   .
                
                 But
                 Isidore
                 applying
                 Idolum
                 to
                 an
                 
                   Ecclesiastical
                   sense
                
                 ,
                 supposeth
                 not
                 only
                 representation
                 ,
                 but
                 consecration
                 to
                 be
                 necessary
                 to
                 it
                 ;
                 wherein
                 he
                 follows
                 
                 Tertullian
                 ,
                 
                 who
                 speaking
                 of
                 the
                 created
                 Beings
                 that
                 were
                 worshipped
                 ,
                 saith
                 ,
                 
                   Eorum
                   Imagines
                   Idola
                   ;
                   imaginum
                   consecratio
                   Idololatria
                   :
                   Their
                   Images
                   were
                   Idols
                   ,
                   and
                   the
                   consecration
                   of
                   them
                   is
                   Idolatry
                
                 :
                 and
                 a
                 little
                 before
                 ,
                 he
                 saith
                 ,
                 
                   That
                   all
                   service
                   of
                   an
                   Idol
                   is
                   Idolatry
                   ,
                
                 
                 
                   and
                   every
                   representation
                   is
                   an
                   Idol
                
                 ;
                 Omnis
                 forma
                 vel
                 formula
                 Idolum
                 se
                 dici
                 exposcit
                 ;
                 For
                 ,
                 saith
                 he
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   is
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   which
                   signifies
                   a
                   form
                   or
                   representation
                   of
                   a
                   thing
                   .
                
                 Or
                 as
                 the
                 
                   Greek
                   Etymologist
                
                 thinks
                 it
                 comes
                 immediately
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 resemble
                 .
                 Among
                 the
                 Philosophers
                 it
                 was
                 taken
                 for
                 the
                 
                   Image
                   of
                   things
                   conveyed
                   to
                   our
                   sight
                   ,
                
                 so
                 
                   Diogenes
                   Laertius
                
                 saith
                 ,
                 That
                 Democritus
                 
                   held
                   Vision
                   to
                   be
                   performed
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   by
                   the
                   incursion
                   of
                   Images
                
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 saith
                 Plutarch
                 ;
                 
                 Empedocles
                 saith
                 he
                 ,
                 
                   joyned
                   raies
                   to
                   the
                   Images
                
                 ,
                 (
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 )
                 and
                 Democritus
                 and
                 Epicurus
                 said
                 that
                 
                   reflection
                   in
                   a
                   glass
                   was
                   performed
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   by
                   the
                   subsistence
                   of
                   the
                   Images
                   .
                   Cicero
                   ,
                   Lucretius
                   ,
                
                 and
                 S.
                 Augustin
                 render
                 these
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   by
                   Imagines
                   ;
                   Catius
                
                 the
                 Epicurean
                 called
                 them
                 
                   Spectra
                   ;
                   Macrobius
                   Simulacra
                
                 ;
                 
                 but
                 all
                 of
                 them
                 understood
                 the
                 most
                 
                   proper
                   representations
                   of
                   things
                   to
                   our
                   sight
                
                 ;
                 which
                 Epicurus
                 was
                 so
                 far
                 from
                 thinking
                 that
                 they
                 
                   represented
                   
                   things
                   that
                   were
                   not
                   ,
                
                 that
                 he
                 made
                 them
                 infallible
                 criteria
                 of
                 the
                 truth
                 of
                 things
                 .
                 The
                 Poets
                 ,
                 and
                 some
                 other
                 Authors
                 made
                 use
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 signifie
                 Spectres
                 and
                 Apparitions
                 ;
                 but
                 still
                 they
                 supposed
                 these
                 to
                 be
                 the
                 representations
                 of
                 some
                 
                   real
                   Beings
                
                 ;
                 So
                 Homer
                 calls
                 the
                 soul
                 of
                 Elpenor
                 that
                 appeared
                 to
                 Ulysses
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 
                 but
                 Eustathius
                 there
                 observes
                 ,
                 
                   That
                   these
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   were
                   exactly
                   like
                   the
                   Persons
                   they
                   represented
                   as
                   to
                   Age
                   ,
                   Stature
                   ,
                   Habit
                   ,
                   and
                   every
                   thing
                   :
                
                 and
                 so
                 Homer
                 himself
                 expresses
                 it
                 ,
                 saying
                 that
                 Apollo
                 made
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 
                   representation
                   of
                
                 Aeneas
                 ,
                 
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 So
                 in
                 another
                 place
                 speaking
                 of
                 
                 Minerva's
                 making
                 a
                 representation
                 of
                 Iphthima
                 ,
                 
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               
                 By
                 which
                 we
                 see
                 that
                 the
                 very
                 
                   Poetical
                   use
                
                 of
                 the
                 word
                 ,
                 for
                 a
                 Spectre
                 ,
                 doth
                 imply
                 an
                 exact
                 resemblance
                 to
                 
                   some
                   real
                   Being
                   which
                   it
                   represents
                   :
                
                 from
                 whence
                 then
                 hath
                 this
                 signification
                 of
                 an
                 Idol
                 come
                 into
                 the
                 
                   Roman
                   Church
                
                 ,
                 that
                 it
                 must
                 signifie
                 a
                 
                   representation
                   of
                   something
                   that
                   is
                   not
                   ?
                
                 but
                 from
                 whenceoever
                 it
                 comes
                 ,
                 
                 we
                 are
                 sure
                 it
                 is
                 neither
                 from
                 the
                 
                   natural
                   importance
                
                 ,
                 nor
                 the
                 use
                 of
                 the
                 word
                 among
                 
                   Greek
                   Authors
                
                 .
              
               
                 2.
                 
                 Not
                 from
                 the
                 use
                 of
                 it
                 in
                 Scripture
                 .
                 
                 The
                 Author
                 of
                 the
                 Book
                 of
                 wisdom
                 gives
                 this
                 account
                 of
                 the
                 beginning
                 of
                 the
                 worship
                 of
                 Idols
                 ,
                 
                 viz.
                 
                   That
                   Fathers
                   having
                   lost
                   their
                   Children
                   ,
                   made
                   Images
                   of
                   them
                   ,
                   and
                   appointed
                   solemnities
                   to
                   be
                   kept
                   before
                   them
                   ,
                   as
                   if
                   they
                   were
                   Gods
                   ;
                   then
                   by
                   degrees
                   ,
                   Princes
                   passed
                   these
                   things
                   into
                   Laws
                   ,
                   and
                   made
                   men
                   to
                   worship
                   graven
                   Images
                   :
                   and
                   thus
                   either
                   out
                   of
                   affection
                   or
                   flattery
                   the
                   worship
                   of
                   Idols
                   began
                   :
                
                 where
                 it
                 is
                 observable
                 ,
                 that
                 he
                 makes
                 the
                 representation
                 of
                 Persons
                 ,
                 that
                 were
                 
                   really
                   in
                   Being
                
                 ,
                 to
                 have
                 been
                 the
                 first
                 Idols
                 :
                 and
                 he
                 distinguishes
                 the
                 bringing
                 in
                 of
                 Idols
                 from
                 the
                 worship
                 of
                 the
                 Elements
                 ,
                 
                 or
                 
                   heavenly
                   bodies
                
                 ;
                 and
                 he
                 thinks
                 these
                 much
                 more
                 excusable
                 than
                 those
                 who
                 worship
                 the
                 
                   Work
                   of
                   mens
                   hands
                
                 ;
                 the
                 folly
                 of
                 which
                 he
                 there
                 elegantly
                 describes
                 ;
                 but
                 he
                 still
                 supposes
                 these
                 Idols
                 to
                 have
                 the
                 resemblance
                 either
                 of
                 man
                 or
                 some
                 
                   living
                   creature
                
                 .
                 
                 To
                 the
                 same
                 purpose
                 Diophantus
                 the
                 Lacedemonian
                 in
                 Fulgentius
                 ,
                 
                 saith
                 ,
                 That
                 Syrophanes
                 the
                 Egyptian
                 ,
                 
                   being
                   greatly
                   afflicted
                   for
                   the
                   loss
                   of
                   his
                   son
                   made
                   an
                   Image
                   of
                   him
                   ,
                   
                   and
                   all
                   his
                   servants
                   to
                   please
                   him
                   did
                   what
                   they
                   could
                   to
                   adorn
                   this
                   Image
                   ,
                   and
                   some
                   when
                   they
                   had
                   offended
                   ran
                   to
                   it
                   as
                   a
                   Sanctuary
                   ;
                   from
                   hence
                   ,
                
                 saith
                 he
                 ,
                 
                   came
                   the
                   worship
                   of
                   Idols
                
                 .
                 And
                 Eutychius
                 gives
                 the
                 like
                 account
                 of
                 the
                 Original
                 of
                 Idols
                 ,
                 
                 
                   That
                   when
                   a
                   great
                   man
                   was
                   dead
                   ,
                   they
                   set
                   up
                   his
                   Image
                   on
                   his
                   Sepulchre
                   ;
                   from
                   whence
                   the
                   World
                   was
                   filled
                   with
                   Idols
                   ,
                
                 i.e.
                 
                   with
                   Images
                   of
                   Men
                   ,
                   Women
                   ,
                   and
                   Children
                
                 :
                 this
                 he
                 thinks
                 began
                 among
                 the
                 Chaldeans
                 and
                 Egyptians
                 ;
                 but
                 Herodotus
                 saies
                 the
                 Egyptians
                 were
                 the
                 first
                 who
                 made
                 Images
                 of
                 their
                 Gods
                 :
                 
                 Lucian
                 ,
                 
                 that
                 they
                 borrowed
                 this
                 custom
                 from
                 the
                 
                   Assyrians
                   .
                   Epiphanius
                
                 makes
                 the
                 beginning
                 of
                 Idolatry
                 to
                 be
                 in
                 the
                 time
                 of
                 Seruch
                 ;
                 
                 but
                 he
                 saith
                 ,
                 that
                 
                   it
                   went
                   no
                   farther
                   than
                   to
                   Pictures
                   in
                   his
                   time
                
                 ;
                 and
                 came
                 to
                 Images
                 and
                 Statues
                 in
                 the
                 time
                 of
                 
                   Nahor
                   .
                   Cedrenus
                
                 saith
                 ,
                 
                 That
                 Seruch
                 
                   and
                   his
                   Companions
                   made
                   Statues
                   for
                   the
                   honour
                   of
                   those
                   who
                   had
                   done
                   any
                   famous
                   action
                   ;
                   which
                   their
                   posterity
                   misunderstanding
                   ,
                   worshipped
                   them
                   as
                   Gods.
                
                 Thus
                 far
                 we
                 find
                 that
                 the
                 first
                 Idols
                 that
                 are
                 supposed
                 to
                 have
                 been
                 in
                 the
                 world
                 ,
                 were
                 the
                 
                   representations
                   of
                   things
                   that
                   had
                   real
                   Beings
                   .
                
                 The
                 only
                 people
                 that
                 could
                 be
                 suspected
                 to
                 be
                 meant
                 in
                 Scripture
                 as
                 those
                 who
                 had
                 such
                 Idols
                 as
                 were
                 
                 
                   representations
                   of
                   what
                   had
                   no
                   real
                   Beings
                   ,
                
                 must
                 be
                 the
                 Phoenicians
                 and
                 Egyptians
                 :
                 who
                 besides
                 the
                 worship
                 of
                 Beasts
                 ,
                 and
                 the
                 Images
                 of
                 them
                 ,
                 had
                 many
                 extravagant
                 
                   Images
                   .
                   Sanchoniathon
                
                 saith
                 ,
                 
                   Taautus
                   made
                   the
                   Images
                   in
                
                 Phoenicia
                 
                   with
                   Wings
                
                 ,
                 Saturn
                 
                   with
                   four
                
                 ,
                 
                 
                   and
                   the
                   rest
                   of
                   the
                   Gods
                   with
                   two
                   .
                
                 And
                 Dagon
                 ,
                 and
                 Atergatis
                 or
                 Derceto
                 ,
                 is
                 supposed
                 to
                 be
                 an
                 Image
                 ,
                 whereof
                 the
                 
                   upper
                   part
                   is
                   of
                   humane
                   shape
                   ,
                   and
                   the
                   lower
                   of
                   a
                   Fish
                
                 ;
                 among
                 the
                 Egyptians
                 ,
                 one
                 of
                 their
                 Images
                 had
                 the
                 
                   face
                   of
                   a
                   Ram
                   ,
                   and
                   another
                   of
                   a
                   Dog
                   ,
                
                 &c.
                 
                 If
                 these
                 be
                 the
                 Idols
                 T.G.
                 thinks
                 are
                 prohibited
                 in
                 the
                 
                   Second
                   Commandment
                
                 ,
                 I
                 desire
                 him
                 to
                 consider
                 ,
                 1.
                 
                 Whether
                 the
                 Images
                 of
                 
                   humane
                   shape
                
                 were
                 not
                 prohibited
                 by
                 the
                 Law
                 equally
                 with
                 these
                 ?
                 or
                 whether
                 it
                 were
                 lawful
                 to
                 worship
                 such
                 Images
                 as
                 did
                 represent
                 
                   real
                   beings
                
                 in
                 that
                 manner
                 ,
                 that
                 it
                 was
                 unlawful
                 to
                 worship
                 those
                 Images
                 that
                 were
                 only
                 
                 Chimaera's
                 and
                 fancies
                 of
                 mens
                 brains
                 ?
                 If
                 not
                 ,
                 this
                 distinction
                 serves
                 to
                 no
                 purpose
                 at
                 all
                 .
                 To
                 make
                 this
                 more
                 plain
                 ,
                 I
                 ask
                 
                   T.
                   G.
                
                 whether
                 it
                 were
                 unlawful
                 to
                 worship
                 God
                 among
                 the
                 Egyptians
                 under
                 the
                 representation
                 of
                 an
                 Image
                 with
                 the
                 body
                 of
                 a
                 man
                 ,
                 and
                 the
                 Head
                 of
                 a
                 Hawk
                 ,
                 which
                 was
                 a
                 
                   representation
                   of
                   something
                   that
                   had
                   no
                   real
                   
                   Being
                   just
                   like
                   it
                
                 ;
                 but
                 it
                 was
                 lawful
                 to
                 worship
                 Him
                 with
                 
                   the
                   Image
                   of
                   a
                   man
                
                 ,
                 as
                 Eusebius
                 saith
                 ,
                 
                 that
                 Oneph
                 
                   or
                   the
                   Creator
                   of
                   the
                   world
                   was
                   worshipped
                   under
                   such
                   a
                   representation
                   among
                   them
                   ?
                
                 It
                 is
                 certain
                 ,
                 that
                 both
                 these
                 sorts
                 of
                 Images
                 were
                 among
                 the
                 Egyptians
                 ,
                 and
                 according
                 to
                 T.
                 G.'s
                 notion
                 ,
                 one
                 of
                 these
                 was
                 an
                 Idol
                 ,
                 and
                 the
                 other
                 not
                 .
                 But
                 is
                 it
                 possible
                 for
                 men
                 of
                 common
                 understandings
                 ,
                 to
                 suppose
                 that
                 God
                 by
                 the
                 words
                 of
                 the
                 Law
                 hath
                 forbidden
                 the
                 one
                 ,
                 and
                 not
                 the
                 other
                 ;
                 when
                 both
                 were
                 intended
                 to
                 represent
                 the
                 same
                 Being
                 ?
                 But
                 according
                 to
                 this
                 sense
                 ,
                 the
                 Inhabitants
                 of
                 Thebais
                 ,
                 of
                 whom
                 Plutarch
                 saith
                 ,
                 
                 
                   That
                   they
                   only
                   worshipped
                
                 Oneph
                 
                   the
                   immortal
                   God
                   ,
                   or
                   the
                   Creator
                   under
                   the
                   Image
                   of
                   a
                   man
                   ,
                
                 were
                 altogether
                 as
                 innocent
                 ,
                 as
                 those
                 in
                 the
                 Roman
                 Church
                 ,
                 who
                 worship
                 God
                 under
                 a
                 like
                 representation
                 .
                 And
                 can
                 it
                 enter
                 into
                 T.
                 G.'s
                 head
                 ,
                 that
                 God
                 should
                 ,
                 notwithstanding
                 all
                 the
                 words
                 of
                 this
                 Commandment
                 ,
                 allow
                 such
                 a
                 kind
                 of
                 worship
                 of
                 Images
                 as
                 was
                 received
                 among
                 the
                 Egyptians
                 ?
                 But
                 if
                 this
                 were
                 condemned
                 in
                 them
                 ,
                 then
                 if
                 the
                 Second
                 Commandment
                 be
                 in
                 force
                 ,
                 the
                 like
                 worship
                 must
                 be
                 condemned
                 in
                 the
                 Church
                 of
                 Rome
                 .
                 2.
                 
                 That
                 there
                 is
                 a
                 distinction
                 to
                 be
                 made
                 between
                 such
                 Images
                 as
                 have
                 
                   no
                   
                   real
                   resemblance
                   in
                   nature
                   ,
                   and
                   such
                   Images
                   which
                   represent
                   that
                   which
                   hath
                   no
                   real
                   Being
                
                 ;
                 for
                 although
                 the
                 Phoenician
                 and
                 
                   Egyptian
                   Images
                
                 had
                 nothing
                 in
                 nature
                 which
                 answered
                 to
                 their
                 figure
                 ,
                 yet
                 there
                 might
                 be
                 something
                 which
                 answered
                 their
                 representation
                 ,
                 i.
                 e.
                 they
                 were
                 only
                 
                   Symbolical
                   Images
                
                 ,
                 and
                 the
                 Nature
                 of
                 those
                 Symbols
                 being
                 understood
                 ,
                 there
                 was
                 no
                 difference
                 as
                 to
                 matter
                 of
                 worship
                 between
                 these
                 and
                 other
                 Images
                 .
                 As
                 for
                 instance
                 ,
                 a
                 Sphinx
                 is
                 one
                 of
                 those
                 Images
                 which
                 
                   T.
                   G.
                
                 would
                 have
                 to
                 be
                 understood
                 for
                 an
                 Idol
                 in
                 the
                 
                   Second
                   Commandment
                
                 ;
                 supposing
                 then
                 that
                 I
                 allow
                 him
                 (
                 as
                 a
                 Sphinx
                 was
                 painted
                 among
                 the
                 Egyptians
                 with
                 wings
                 ,
                 and
                 the
                 
                   face
                   a
                   man
                
                 ,
                 and
                 the
                 body
                 of
                 a
                 Lion
                 )
                 that
                 it
                 was
                 the
                 
                   representation
                   of
                   something
                   that
                   had
                   no
                   real
                   Being
                
                 agreeable
                 to
                 it
                 ;
                 yet
                 
                   Clemens
                   Alexandrinus
                
                 saith
                 ,
                 
                 
                   That
                   their
                   design
                   was
                   to
                   represent
                   hereby
                   that
                   God
                   was
                   both
                   to
                   be
                   loved
                   and
                   feared
                
                 ;
                 now
                 this
                 Image
                 did
                 Symbolically
                 represent
                 a
                 
                   real
                   object
                   of
                   worship
                
                 ;
                 and
                 therefore
                 could
                 be
                 no
                 Idol
                 even
                 in
                 T.
                 G.'s
                 sense
                 .
                 So
                 Kircher
                 saith
                 ,
                 
                 
                   one
                   of
                   the
                   chief
                   and
                   most
                   common
                   Images
                   of
                   the
                
                 Egyptians
                 
                   was
                   a
                   winged
                   Globe
                   with
                   a
                   Serpent
                   passing
                   through
                   the
                   middle
                   of
                   it
                   ;
                   by
                   the
                   Globe
                   ,
                
                 saith
                 he
                 ,
                 
                   they
                   represented
                   the
                   Divine
                   nature
                   ,
                   
                   by
                   the
                   Serpent
                   ,
                   the
                   spreading
                   of
                   life
                   ,
                   and
                   by
                   the
                   wings
                   ,
                   the
                   Spirit
                   of
                   the
                   World.
                
                 Here
                 is
                 an
                 Image
                 that
                 hath
                 no
                 
                   real
                   Being
                
                 correspondent
                 to
                 it
                 ,
                 and
                 yet
                 it
                 represents
                 the
                 
                   infinite
                   nature
                
                 ,
                 and
                 power
                 ,
                 and
                 
                   goodness
                   of
                   God
                   :
                   Sometimes
                
                 ,
                 saith
                 he
                 ,
                 
                   they
                   represented
                   Providence
                   by
                   a
                   Scepter
                   with
                   a
                   Dogs
                   head
                   within
                   a
                   Semicircle
                   ;
                   by
                   which
                   ,
                   and
                   innumerable
                   other
                   waies
                   they
                   represented
                   the
                   hidden
                   Mysteries
                   of
                   the
                   Divine
                   Being
                   :
                   and
                   they
                   thought
                   this
                   Symbolical
                   way
                   most
                   pleasing
                   to
                   God
                
                 ;
                 and
                 was
                 certainly
                 farthest
                 from
                 that
                 danger
                 which
                 
                   T.
                   G.
                
                 thinks
                 to
                 be
                 most
                 considerable
                 in
                 Images
                 ,
                 
                   viz.
                   making
                   men
                   Anthropomorphites
                
                 .
                 To
                 avoid
                 which
                 ,
                 the
                 Egyptians
                 generally
                 mixed
                 the
                 figures
                 of
                 men
                 and
                 beasts
                 together
                 ,
                 not
                 so
                 much
                 
                   to
                   shew
                   the
                   communion
                   of
                   nature
                   ,
                
                 as
                 Porphyrie
                 imagines
                 ,
                 
                 as
                 that
                 these
                 were
                 meer
                 
                   Symbolical
                   Images
                
                 ,
                 and
                 not
                 intended
                 for
                 any
                 
                   proper
                   Likenesses
                
                 ,
                 and
                 therefore
                 according
                 to
                 T.
                 G.'s
                 principles
                 ,
                 those
                 which
                 he
                 calls
                 Idols
                 ,
                 were
                 more
                 innocent
                 ,
                 than
                 those
                 which
                 he
                 calls
                 Images
                 ;
                 for
                 the
                 one
                 might
                 bring
                 men
                 
                   to
                   erroneous
                   conceits
                   of
                   the
                   Deity
                
                 ;
                 but
                 the
                 other
                 being
                 Symbolical
                 were
                 not
                 apt
                 to
                 do
                 it
                 .
                 Plutarch
                 saith
                 ,
                 
                 
                   That
                   when
                   they
                   represented
                
                 Mercury
                 
                   by
                   the
                   Image
                   of
                   a
                   man
                   ,
                   with
                   the
                   head
                   of
                   a
                   Dog
                   ,
                   
                   they
                   only
                   intended
                   thereby
                   to
                   represent
                   Care
                   ,
                   Watchfulness
                   ,
                   and
                   Wisdom
                   :
                   and
                   that
                   they
                   represented
                
                 Osiris
                 
                   by
                   a
                   Scepter
                   with
                   an
                   eye
                   in
                   it
                   ,
                   by
                   a
                   Hawk
                   ,
                
                 and
                 by
                 the
                 figure
                 of
                 a
                 man
                 ;
                 now
                 by
                 Osiris
                 ,
                 
                 he
                 tells
                 us
                 ,
                 
                   They
                   meant
                   the
                   most
                   powerful
                   God
                   ,
                
                 and
                 so
                 doth
                 Apuleius
                 ;
                 and
                 Tacitus
                 saith
                 ,
                 
                 
                   The
                   same
                   God
                   which
                   was
                   called
                
                 Jove
                 
                   among
                   others
                   ,
                   was
                   called
                
                 Osiris
                 
                   by
                   them
                
                 .
                 These
                 Images
                 ,
                 and
                 many
                 other
                 of
                 very
                 strange
                 shapes
                 ,
                 with
                 a
                 mixture
                 of
                 very
                 different
                 forms
                 ,
                 are
                 supposed
                 ,
                 in
                 the
                 
                   Mensa
                   Isiaca
                
                 ,
                 and
                 the
                 
                   Egyptian
                   Obelisks
                
                 ,
                 to
                 represent
                 the
                 most
                 
                   true
                   and
                   perfect
                   Being
                   in
                   regard
                   of
                   his
                   nature
                   and
                   production
                   of
                   things
                
                 ;
                 
                 as
                 
                   Athanas.
                   Kircher
                
                 hath
                 endeavoured
                 at
                 large
                 to
                 shew
                 .
                 If
                 therefore
                 the
                 Egyptians
                 did
                 make
                 such
                 
                   Symbolical
                   figures
                
                 with
                 respect
                 to
                 the
                 most
                 real
                 Being
                 ;
                 and
                 yet
                 these
                 Images
                 were
                 Idols
                 properly
                 so
                 called
                 :
                 then
                 it
                 follows
                 ,
                 that
                 some
                 representations
                 of
                 the
                 true
                 God
                 are
                 Idols
                 ,
                 and
                 condemned
                 in
                 the
                 Second
                 Commandment
                 .
              
               
                 3.
                 
                 The
                 Scripture
                 uses
                 the
                 word
                 Idol
                 for
                 the
                 representation
                 of
                 all
                 sorts
                 of
                 things
                 which
                 are
                 made
                 the
                 objects
                 of
                 worship
                 .
                 Thus
                 in
                 the
                 first
                 place
                 the
                 LXX
                 .
                 makes
                 use
                 of
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 taken
                 for
                 the
                 Teraphim
                 of
                 Laban
                 ,
                 Gen.
                 31.19
                 ,
                 34
                 ,
                 35.
                 which
                 are
                 supposed
                 to
                 be
                 of
                 
                   humane
                   shape
                
                 ;
                 
                 not
                 only
                 from
                 the
                 general
                 opinion
                 of
                 Jewish
                 Writers
                 ;
                 but
                 because
                 of
                 the
                 mistake
                 of
                 the
                 Teraphim
                 for
                 David
                 ,
                 1
                 Sam.
                 19.13
                 .
                 The
                 Images
                 of
                 Baal
                 are
                 called
                 Idols
                 ,
                 2
                 Chron.
                 17.3
                 .
                 Jer.
                 9
                 13.
                 and
                 what
                 the
                 LXX
                 .
                 render
                 ,
                 2
                 Kings
                 11.18
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 
                   Images
                   of
                   Baal
                
                 ;
                 in
                 the
                 parallel
                 place
                 ,
                 2
                 Chron.
                 23.17
                 .
                 they
                 express
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Idols
                   of
                   Baal
                
                 .
                 Whether
                 by
                 Baal
                 be
                 understood
                 the
                 
                   Assyrian
                   Belus
                
                 ,
                 or
                 the
                 
                   Phoenician
                   Beel
                   Samen
                
                 ,
                 i.
                 e.
                 whether
                 a
                 representation
                 of
                 a
                 man
                 ,
                 or
                 of
                 the
                 Sun
                 ,
                 we
                 are
                 sure
                 this
                 was
                 an
                 Image
                 of
                 a
                 
                   real
                   Being
                
                 ,
                 and
                 yet
                 the
                 LXX
                 .
                 call
                 it
                 an
                 
                   Idol
                   .
                   Idols
                
                 are
                 joyned
                 with
                 
                   Molten
                   Gods
                
                 by
                 the
                 LXX
                 .
                 Levit.
                 19.4
                 .
                 i.
                 e.
                 what
                 ever
                 Images
                 are
                 set
                 up
                 for
                 
                   Divine
                   worship
                
                 :
                 And
                 all
                 the
                 Gods
                 of
                 the
                 Heathen
                 are
                 said
                 to
                 be
                 Idols
                 ,
                 1
                 Chron.
                 16.26
                 .
                 but
                 they
                 were
                 not
                 all
                 meer
                 
                   figments
                   of
                   mens
                   brains
                
                 ,
                 being
                 either
                 
                   dead
                   men
                
                 that
                 were
                 worshipped
                 (
                 as
                 S.
                 Hierome
                 saith
                 ,
                 
                 by
                 the
                 Idols
                 of
                 the
                 Heathens
                 we
                 understand
                 
                   imagines
                   Mortuorum
                
                 the
                 representations
                 of
                 dead
                 men
                 )
                 or
                 the
                 works
                 of
                 the
                 Creation
                 ,
                 especially
                 the
                 heavenly
                 bodies
                 ,
                 which
                 was
                 the
                 most
                 early
                 and
                 the
                 most
                 common
                 Idolatry
                 of
                 the
                 Eastern
                 parts
                 ,
                 and
                 most
                 frequently
                 condemned
                 in
                 Scripture
                 .
              
               
               
                 If
                 it
                 be
                 said
                 ,
                 
                   That
                   although
                   they
                   had
                   real
                   Beings
                   ,
                   yet
                   their
                   Deities
                   were
                   fictitious
                   ,
                
                 I
                 answer
                 ,
                 1.
                 
                 That
                 is
                 not
                 to
                 the
                 purpose
                 ;
                 for
                 the
                 question
                 is
                 ,
                 whether
                 the
                 proper
                 signification
                 of
                 an
                 Idol
                 be
                 the
                 
                   representation
                   of
                   meer
                   imaginary
                   Beings
                   ,
                   Sphinxes
                   ,
                   Tritons
                   ,
                   Centaures
                   ?
                
                 but
                 what
                 a
                 ridiculous
                 answer
                 is
                 this
                 to
                 that
                 question
                 ,
                 to
                 say
                 that
                 although
                 their
                 
                   being
                   real
                
                 ,
                 yet
                 their
                 Deity
                 is
                 fictitious
                 ?
                 for
                 this
                 is
                 to
                 grant
                 ,
                 that
                 Idols
                 are
                 not
                 representations
                 of
                 
                   imaginary
                   Beings
                
                 ,
                 but
                 of
                 
                   imaginary
                   Deities
                
                 :
                 which
                 I
                 readily
                 grant
                 .
                 2.
                 
                 This
                 will
                 equally
                 hold
                 against
                 all
                 representations
                 of
                 created
                 Beings
                 that
                 have
                 
                   divine
                   worship
                
                 given
                 to
                 them
                 ;
                 for
                 by
                 giving
                 them
                 any
                 part
                 of
                 
                   divine
                   worship
                
                 they
                 are
                 so
                 far
                 made
                 Gods
                 ;
                 but
                 since
                 they
                 are
                 not
                 truly
                 so
                 ,
                 they
                 are
                 still
                 but
                 the
                 representations
                 of
                 imaginary
                 Deities
                 ,
                 although
                 they
                 be
                 of
                 real
                 Saints
                 ,
                 or
                 Angels
                 .
                 In
                 which
                 sense
                 the
                 Scripture
                 calls
                 them
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 nothings
                 ,
                 and
                 vanities
                 ,
                 and
                 S.
                 Paul
                 saith
                 ,
                 
                   That
                   an
                   Idol
                   is
                   nothing
                   in
                   the
                   world
                
                 ;
                 not
                 because
                 it
                 represented
                 that
                 which
                 was
                 not
                 ;
                 but
                 because
                 neither
                 the
                 Image
                 nor
                 the
                 thing
                 represented
                 were
                 any
                 real
                 Deity
                 .
              
               
                 4.
                 
                 The
                 far
                 greatest
                 part
                 of
                 the
                 Idols
                 expressly
                 mentioned
                 in
                 Scripture
                 were
                 the
                 
                   representations
                   of
                   real
                   Beings
                
                 :
                 not
                 only
                 
                 that
                 the
                 things
                 had
                 Subsistence
                 which
                 were
                 represented
                 by
                 them
                 ,
                 but
                 that
                 the
                 very
                 Images
                 were
                 of
                 some
                 creatures
                 existing
                 in
                 the
                 world
                 .
                 Lyra
                 saith
                 ,
                 
                 That
                 Moloch
                 
                   was
                   in
                   the
                   fashion
                   of
                   a
                   man
                
                 ;
                 and
                 so
                 
                   Benjamin
                   Tudelensis
                
                 supposes
                 ,
                 
                 when
                 he
                 saith
                 ,
                 
                   That
                   two
                   femal
                   Images
                   stood
                   of
                   either
                   side
                   of
                   him
                   .
                   Kircher
                
                 shews
                 ,
                 
                 from
                 Baal
                 Aruch
                 ,
                 that
                 Asima
                 
                   was
                   worshipped
                   in
                   the
                   form
                   of
                   a
                   Goat
                   :
                
                 and
                 from
                 other
                 Jewish
                 Authors
                 ,
                 That
                 Nibcas
                 
                   had
                   the
                   figure
                   of
                   a
                   Dog
                   ,
                
                 Thartak
                 
                   of
                   an
                   Ass
                
                 ,
                 Adramelech
                 
                   of
                   a
                   Mule
                   ,
                   and
                
                 Anamelech
                 
                   of
                   a
                   Horse
                
                 ;
                 Bel
                 and
                 Nebo
                 
                   of
                   Serpents
                   and
                   Beasts
                
                 ;
                 Succoth
                 Benoth
                 
                   of
                   a
                   Hen
                   and
                   Chickens
                
                 ;
                 Astaroth
                 
                   of
                   Sheep
                
                 .
                 Will
                 
                   T.
                   G.
                
                 say
                 that
                 these
                 were
                 not
                 Idols
                 ,
                 because
                 they
                 were
                 Images
                 of
                 
                   real
                   Beings
                
                 ?
                 If
                 he
                 doth
                 ,
                 he
                 must
                 excuse
                 the
                 grossest
                 Idolatry
                 condemned
                 in
                 Scripture
                 ;
                 if
                 he
                 doth
                 not
                 ,
                 he
                 must
                 then
                 confess
                 ,
                 that
                 this
                 is
                 not
                 the
                 notion
                 of
                 an
                 Idol
                 in
                 the
                 sense
                 of
                 Scripture
                 ,
                 viz.
                 a
                 representation
                 of
                 what
                 hath
                 
                   no
                   existence
                
                 ,
                 but
                 in
                 the
                 imagination
                 ,
                 as
                 
                   Sphinxes
                   ,
                   Tritons
                   ,
                   Centaures
                
                 ,
                 and
                 the
                 like
                 .
              
               
                 3.
                 
                 But
                 
                   T.
                   G.
                
                 would
                 have
                 us
                 believe
                 ,
                 
                   that
                   this
                   is
                   the
                   sense
                   of
                   the
                   Fathers
                
                 ;
                 
                 for
                 he
                 quotes
                 Origen
                 and
                 Theodoret
                 for
                 this
                 
                 interpretation
                 of
                 the
                 second
                 Commandment
                 .
                 It
                 is
                 well
                 known
                 that
                 Origen
                 had
                 a
                 great
                 many
                 of
                 T.
                 G.'s
                 Idols
                 in
                 his
                 head
                 ,
                 viz.
                 
                   imaginations
                   of
                   things
                   that
                   were
                   not
                
                 ;
                 and
                 therefore
                 it
                 is
                 ill
                 fixing
                 upon
                 an
                 interpretation
                 of
                 Scripture
                 of
                 which
                 he
                 was
                 the
                 first
                 Author
                 .
                 But
                 I
                 have
                 proved
                 at
                 large
                 from
                 the
                 unanimous
                 consent
                 of
                 the
                 Fathers
                 in
                 charging
                 the
                 Arians
                 with
                 Idolatry
                 ,
                 and
                 the
                 Gnosticks
                 in
                 worshipping
                 the
                 Images
                 of
                 Christ
                 with
                 
                   divine
                   honours
                
                 ,
                 that
                 this
                 could
                 not
                 be
                 their
                 sense
                 .
                 For
                 if
                 this
                 were
                 the
                 notion
                 of
                 an
                 
                   Idol
                   ,
                   to
                   represent
                   what
                   hath
                   no
                   existence
                   ,
                
                 neither
                 the
                 Arians
                 nor
                 the
                 Gnosticks
                 could
                 be
                 accused
                 of
                 worshipping
                 an
                 Idol
                 ;
                 but
                 the
                 Fathers
                 do
                 in
                 express
                 terms
                 call
                 Christ
                 an
                 
                   Idol
                   ,
                   if
                   he
                   had
                   divine
                   worship
                   given
                   him
                   ,
                   and
                   yet
                   were
                   not
                   God.
                
                 And
                 it
                 is
                 farther
                 observable
                 ,
                 (
                 1.
                 )
                 That
                 the
                 second
                 Council
                 of
                 Nice
                 confesses
                 ,
                 
                 
                   that
                   the
                   Arrians
                   were
                   justly
                   condemned
                   for
                   Idolatry
                   ,
                
                 not
                 only
                 by
                 one
                 or
                 two
                 Fathers
                 ,
                 but
                 
                   by
                   the
                   Catholick
                   Church
                
                 ;
                 from
                 whence
                 it
                 is
                 evident
                 ,
                 that
                 the
                 
                   Catholick
                   Church
                
                 did
                 declare
                 that
                 T.
                 G.'s
                 sense
                 of
                 an
                 Idol
                 is
                 false
                 .
                 (
                 2.
                 )
                 That
                 when
                 the
                 Fathers
                 repeat
                 the
                 second
                 Commandment
                 ,
                 instead
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 they
                 use
                 other
                 words
                 ,
                 which
                 they
                 would
                 never
                 have
                 done
                 ,
                 if
                 they
                 had
                 thought
                 there
                 had
                 been
                 any
                 peculiar
                 importance
                 
                 of
                 the
                 word
                 Idol
                 in
                 that
                 place
                 different
                 from
                 
                   Image
                   .
                   Iustin
                   Martyr
                
                 in
                 his
                 Dialogue
                 with
                 Trypho
                 the
                 Iew
                 ,
                 
                 repeats
                 the
                 words
                 of
                 the
                 Law
                 thus
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Thou
                   shalt
                   not
                   make
                   any
                   Image
                   or
                   similitude
                   .
                   Clemens
                   Alex.
                
                 
                 makes
                 the
                 thing
                 forbidden
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   worship
                   graven
                   Images
                
                 ;
                 and
                 the
                 thing
                 required
                 to
                 be
                 ,
                 
                   not
                   to
                   make
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   either
                   a
                   graven
                   or
                   a
                   molten
                   Image
                   .
                
                 And
                 even
                 Origen
                 himself
                 ,
                 layes
                 so
                 little
                 weight
                 on
                 his
                 observation
                 about
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 when
                 he
                 gives
                 an
                 account
                 of
                 this
                 Law
                 in
                 his
                 Books
                 against
                 Celsus
                 ,
                 
                 he
                 never
                 mentions
                 it
                 ,
                 but
                 useth
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 and
                 saith
                 ,
                 
                   the
                   meaning
                   of
                   the
                   Law
                   was
                   to
                   forbid
                   any
                   kind
                   of
                   Images
                   .
                   Tertullian
                
                 saith
                 ,
                 
                   that
                   God
                   hereby
                   did
                   forbid
                   all
                   kind
                   of
                   similitude
                   ,
                
                 quanto
                 magis
                 Imaginis
                 suae
                 ,
                 
                   how
                   much
                   more
                   any
                   Image
                   of
                   himself
                   :
                
                 and
                 elsewhere
                 he
                 makes
                 an
                 Idol
                 and
                 an
                 Image
                 the
                 same
                 thing
                 ;
                 
                 and
                 in
                 another
                 place
                 ,
                 
                   that
                   God
                   did
                   prohibit
                   all
                   similitudes
                   to
                   prevent
                   any
                   occasion
                   of
                   Idolatry
                
                 ;
                 for
                 ,
                 he
                 adds
                 ,
                 
                   thou
                   shalt
                   not
                   bow
                   down
                   to
                   them
                   nor
                   worship
                   them
                   .
                
                 
                 Therefore
                 ,
                 saith
                 he
                 ,
                 
                   the
                   brazen
                   Serpent
                   was
                   not
                   against
                   the
                   Law
                   ,
                   being
                   not
                   for
                   worship
                   ,
                   but
                   for
                   a
                   Remedy
                   ;
                   nor
                   the
                   Cherubim
                   ,
                   being
                   meerly
                   Ornaments
                   ,
                   and
                   therefore
                   not
                   falling
                   under
                   
                   the
                   Reason
                   of
                   the
                   Law
                   ,
                
                 and
                 afterwards
                 he
                 reckons
                 up
                 the
                 several
                 terms
                 of
                 the
                 Law
                 ,
                 by
                 
                   Images
                   ,
                   Statues
                
                 and
                 Similitudes
                 .
                 
                 S.
                 Cyprian
                 interprets
                 the
                 meaning
                 of
                 the
                 word
                 Idols
                 in
                 the
                 Commandment
                 ,
                 
                 when
                 he
                 saith
                 ,
                 
                   they
                   are
                   such
                   as
                   the
                   Psalmist
                   speaks
                   of
                   ,
                   that
                   have
                   mouths
                   and
                   speak
                   not
                   ,
                
                 &c.
                 which
                 is
                 certainly
                 meant
                 of
                 
                   Images
                   of
                   humane
                   shape
                
                 ;
                 and
                 in
                 another
                 place
                 ,
                 he
                 saith
                 ,
                 
                   the
                   Heathen
                   Idols
                   were
                   made
                
                 ,
                 
                 ad
                 defunctorum
                 vultus
                 per
                 imaginem
                 detinendos
                 :
                 
                   to
                   preserve
                   the
                   countenances
                   of
                   the
                   dead
                   by
                   Images
                   :
                
                 which
                 are
                 almost
                 the
                 same
                 words
                 with
                 those
                 of
                 
                   Minucius
                   Felix
                
                 speaking
                 of
                 the
                 same
                 subject
                 ,
                 
                 
                   while
                   they
                   desired
                
                 ,
                 saith
                 he
                 ,
                 
                   defunctos
                   Reges
                   in
                   imaginibus
                   videre
                   ,
                   to
                   see
                   their
                   Princes
                   Images
                   and
                   to
                   retain
                   their
                   memories
                   in
                   their
                   Statues
                   ,
                   that
                   which
                   at
                   first
                   was
                   intended
                   for
                   their
                   comfort
                   ,
                   became
                   an
                   object
                   of
                   worship
                   .
                
                 So
                 Lactantius
                 saith
                 ,
                 
                 
                   that
                   their
                   Simulachra
                   ,
                   their
                   Idols
                   ,
                
                 in
                 T.
                 G's
                 sense
                 ,
                 
                   were
                   either
                   the
                   monuments
                   of
                   the
                   dead
                   ,
                   or
                   of
                   the
                   absent
                
                 ;
                 and
                 he
                 makes
                 the
                 sense
                 of
                 the
                 Law
                 to
                 be
                 
                   nihil
                   colendum
                   esse
                   quod
                   oculis
                   mortalibus
                   cernitur
                   ,
                   nothing
                   to
                   be
                   worshipped
                   that
                   can
                   be
                   seen
                   .
                
                 S.
                 Augustin
                 giving
                 the
                 sense
                 of
                 this
                 commandment
                 saith
                 ,
                 
                 
                   that
                   therein
                   any
                   similitude
                   of
                   God
                   is
                   forbidden
                   to
                   be
                   worshipped
                
                 ;
                 and
                 therefore
                 surely
                 not
                 the
                 meer
                 
                 figments
                 of
                 mens
                 brains
                 ,
                 or
                 
                   representations
                   of
                   Sphinxes
                   ,
                   and
                   Tritons
                   ,
                   and
                   Centaurs
                   .
                
              
               
                 (
                 3.
                 )
                 That
                 those
                 very
                 persons
                 who
                 put
                 that
                 sense
                 upon
                 the
                 word
                 Idol
                 ,
                 do
                 yet
                 make
                 the
                 sense
                 of
                 the
                 Commandment
                 to
                 be
                 against
                 the
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 .
                 For
                 both
                 Origen
                 and
                 Theodoret
                 make
                 it
                 unlawful
                 by
                 the
                 force
                 of
                 this
                 commandment
                 ,
                 
                 
                   to
                   perform
                   any
                   external
                   act
                   of
                   worship
                   towards
                   any
                   representation
                   whatsoever
                
                 :
                 and
                 the
                 difference
                 they
                 both
                 put
                 between
                 worship
                 and
                 service
                 is
                 ,
                 
                 
                   that
                   the
                   latter
                   is
                   that
                   of
                   the
                   mind
                   ,
                   and
                   the
                   former
                   of
                   the
                   body
                   ;
                   but
                   both
                   ,
                
                 they
                 say
                 ,
                 
                   are
                   here
                   forbidden
                
                 ;
                 and
                 therefore
                 I
                 cannot
                 imagine
                 what
                 comfort
                 
                   T.
                   G.
                
                 can
                 have
                 in
                 supposing
                 their
                 Images
                 are
                 not
                 forbidden
                 under
                 the
                 name
                 of
                 Idols
                 ,
                 if
                 they
                 be
                 forbidden
                 under
                 the
                 name
                 of
                 similitudes
                 ,
                 and
                 it
                 be
                 as
                 unlawful
                 to
                 worship
                 them
                 under
                 one
                 name
                 as
                 under
                 the
                 other
                 ?
                 Our
                 quarrel
                 is
                 not
                 with
                 them
                 ,
                 meerly
                 on
                 the
                 account
                 of
                 the
                 word
                 Idolatry
                 ;
                 but
                 it
                 is
                 on
                 the
                 account
                 of
                 their
                 worships
                 being
                 contrary
                 to
                 the
                 express
                 Law
                 of
                 God
                 ;
                 and
                 whether
                 it
                 be
                 forbidden
                 under
                 the
                 name
                 of
                 Idol
                 ,
                 or
                 similitude
                 ,
                 it
                 is
                 all
                 one
                 to
                 us
                 ,
                 as
                 long
                 as
                 the
                 worship
                 they
                 practise
                 ,
                 is
                 as
                 plainly
                 against
                 the
                 sense
                 of
                 this
                 Commandment
                 ,
                 as
                 
                   Perjury
                   ,
                   
                   Adultery
                
                 ,
                 or
                 Theft
                 is
                 against
                 the
                 other
                 Commandments
                 :
                 and
                 that
                 even
                 in
                 the
                 opinion
                 of
                 Origen
                 and
                 Theodoret
                 themselves
                 .
                 Besides
                 ,
                 if
                 we
                 look
                 into
                 the
                 sense
                 of
                 these
                 two
                 Authors
                 ,
                 we
                 shall
                 find
                 their
                 meaning
                 was
                 not
                 ,
                 as
                 
                   T.
                   G.
                
                 imagines
                 ,
                 to
                 make
                 those
                 only
                 Idols
                 that
                 were
                 made
                 
                   to
                   represent
                   fictions
                   of
                   the
                   brain
                
                 ;
                 but
                 to
                 shew
                 that
                 God
                 had
                 forbidden
                 all
                 sorts
                 of
                 
                   Images
                   ,
                   Symbolical
                
                 as
                 well
                 as
                 others
                 .
                 For
                 ,
                 saith
                 Origen
                 ,
                 Moses
                 
                   being
                   skilled
                   in
                   all
                   the
                   Wisdom
                   of
                   the
                   Aegyptians
                   ;
                   did
                   forbid
                   those
                   things
                   which
                   are
                   used
                   in
                   their
                   secret
                   and
                   hidden
                   Mysteries
                   ;
                   i.
                   e.
                
                 their
                 Symbolical
                 and
                 Hieroglyphical
                 representations
                 :
                 and
                 Theodoret
                 particularly
                 mentions
                 the
                 
                   Aegyptian
                   Images
                   ,
                   with
                   the
                   face
                   of
                   a
                   Dog
                   ,
                   and
                   the
                   Head
                   of
                   an
                   Ox
                
                 ;
                 whereby
                 it
                 is
                 plain
                 that
                 they
                 thought
                 Moses
                 by
                 this
                 Law
                 intended
                 to
                 forbid
                 all
                 manner
                 of
                 representations
                 of
                 things
                 in
                 order
                 to
                 worship
                 ,
                 whether
                 it
                 were
                 by
                 Hieroglyphicks
                 ,
                 or
                 by
                 
                   proper
                   similitudes
                
                 .
                 So
                 that
                 ,
                 neither
                 Origen
                 ,
                 nor
                 Theodoret
                 by
                 this
                 interpretation
                 do
                 give
                 the
                 least
                 countenance
                 to
                 the
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 .
              
               
                 4.
                 
                 I
                 shall
                 in
                 the
                 last
                 place
                 shew
                 ,
                 
                 that
                 this
                 interpretation
                 of
                 the
                 term
                 Idol
                 is
                 overthrown
                 by
                 the
                 most
                 learned
                 persons
                 of
                 
                 the
                 
                   Roman
                   Church
                
                 ;
                 who
                 do
                 confess
                 that
                 the
                 Images
                 of
                 
                   real
                   Beings
                
                 may
                 become
                 Idols
                 .
                 And
                 that
                 in
                 these
                 following
                 cases
                 ,
                 1.
                 
                 When
                 
                   proper
                   Latria
                   is
                   given
                   to
                   an
                   Image
                   ;
                   that
                   is
                   truly
                   Idolatry
                   ,
                
                 saith
                 Bellarmin
                 ,
                 
                 
                   when
                   proper
                   Latria
                   is
                   given
                   to
                   any
                   thing
                   besides
                   God
                   ;
                   and
                   it
                   is
                   not
                   only
                   Idolatry
                   when
                   an
                   Idol
                   is
                   worshipped
                   without
                   God
                   ,
                   but
                   when
                   an
                   Idol
                   is
                   worshipped
                   together
                   with
                   God
                
                 ;
                 and
                 from
                 hence
                 he
                 concludes
                 ,
                 
                   that
                   no
                   Image
                   ought
                   to
                   be
                   worshipped
                   with
                   proper
                   Latria
                
                 ;
                 which
                 conclusion
                 cannot
                 be
                 of
                 any
                 force
                 ,
                 unless
                 such
                 an
                 Image
                 becomes
                 an
                 Idol
                 :
                 but
                 he
                 goes
                 farther
                 ,
                 and
                 saith
                 ,
                 
                   that
                   those
                   who
                   worshipped
                   an
                   Image
                   of
                   Christ
                   with
                   divine
                   honours
                   ,
                   although
                   it
                   be
                   for
                   the
                   sake
                   of
                   Christ
                   ,
                   and
                   not
                   of
                   the
                   Image
                   ,
                   did
                   commit
                   Idolatry
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   although
                   a
                   man
                   pretends
                   to
                   give
                   these
                   honours
                   for
                   the
                   sake
                   of
                   God
                   or
                   Christ
                   ,
                   yet
                   in
                   as
                   much
                   as
                   he
                   gives
                   divine
                   honours
                   to
                   them
                   ,
                   he
                   doth
                   really
                   give
                   it
                   for
                   themselves
                   ,
                   although
                   he
                   denies
                   it
                   in
                   words
                   ,
                
                 (
                 which
                 is
                 a
                 very
                 fair
                 confession
                 )
                 
                   and
                   from
                   hence
                   those
                   were
                   condemned
                   as
                   hereticks
                   ,
                   who
                   gave
                   divine
                   worship
                   to
                   the
                   Image
                   of
                   Christ
                   ;
                   as
                   appears
                   by
                
                 Irenaeus
                 ,
                 Epiphanius
                 ,
                 S.
                 Augustin
                 ,
                 and
                 Damascen
                 .
                 According
                 to
                 which
                 concession
                 ,
                 the
                 dispute
                 cannot
                 any
                 longer
                 be
                 ,
                 
                   whether
                   the
                   Images
                   
                   of
                   Christ
                
                 or
                 the
                 Saints
                 be
                 Idols
                 or
                 no
                 ,
                 if
                 we
                 can
                 prove
                 that
                 
                   divine
                   honours
                   are
                   given
                   to
                   them
                
                 by
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 
                   Roman
                   Church
                
                 .
                 And
                 even
                 
                   T.
                   G.
                
                 himself
                 saith
                 ,
                 
                 
                   Is
                   not
                   the
                   giving
                   Divine
                   Worship
                   to
                   a
                   Creature
                   the
                   same
                   as
                   to
                   make
                   it
                   a
                   false
                   God
                   ?
                   And
                   is
                   it
                   not
                   Heathen
                   Idolatry
                   to
                   worship
                   a
                   false
                   God
                   ?
                
                 From
                 whence
                 it
                 follows
                 ,
                 that
                 it
                 is
                 the
                 Worship
                 makes
                 any
                 thing
                 an
                 Idol
                 ,
                 and
                 not
                 the
                 representation
                 of
                 an
                 
                   Imaginary
                   Being
                
                 .
                 2.
                 
                 When
                 
                   Images
                   are
                   worshipped
                   as
                   true
                   representations
                   of
                   the
                   Divine
                   Nature
                   .
                
                 So
                 Sanders
                 expresly
                 ;
                 
                 
                   He
                   that
                   goes
                   about
                   to
                   represent
                   the
                   invisible
                   Nature
                   of
                   God
                   by
                   an
                   Image
                   ,
                   sins
                   grievously
                   and
                   makes
                   an
                   Idol
                   ;
                   and
                   he
                   that
                   proposes
                   such
                   an
                   Image
                   for
                   worship
                   commits
                   Idolatry
                   :
                
                 but
                 such
                 an
                 Image
                 is
                 no
                 representation
                 of
                 a
                 
                   meer
                   figment
                   of
                   mens
                   brains
                
                 ;
                 but
                 a
                 vain
                 endeavour
                 to
                 set
                 forth
                 the
                 most
                 perfect
                 Being
                 .
                 If
                 he
                 had
                 only
                 said
                 it
                 had
                 been
                 a
                 foolish
                 and
                 vain
                 attempt
                 ,
                 he
                 had
                 only
                 expressed
                 the
                 impossibility
                 of
                 the
                 thing
                 ;
                 but
                 when
                 he
                 makes
                 such
                 an
                 Image
                 an
                 Idol
                 when
                 it
                 is
                 proposed
                 for
                 worship
                 ,
                 he
                 doth
                 imply
                 ,
                 that
                 an
                 imperfect
                 representation
                 of
                 an
                 infinite
                 Nature
                 when
                 it
                 is
                 worshipped
                 becomes
                 an
                 Idol
                 .
                 This
                 is
                 not
                 to
                 be
                 avoided
                 by
                 saying
                 ,
                 
                   that
                   such
                   an
                   Image
                   is
                   a
                   false
                   representation
                   :
                
                 for
                 it
                 is
                 no
                 otherwise
                 
                 false
                 than
                 every
                 Image
                 of
                 a
                 man
                 is
                 so
                 ;
                 for
                 no
                 Image
                 can
                 represent
                 the
                 invisible
                 Nature
                 of
                 a
                 Man.
                 And
                 it
                 adds
                 much
                 force
                 to
                 this
                 ,
                 that
                 the
                 Author
                 of
                 the
                 
                   Greek
                   Excerpta
                
                 about
                 the
                 use
                 of
                 Images
                 ,
                 
                 from
                 the
                 
                   Nicene
                   Council
                
                 and
                 the
                 Writers
                 of
                 that
                 time
                 ,
                 saith
                 ,
                 
                   that
                   the
                   design
                   of
                   the
                   second
                   Commandment
                   is
                   against
                   making
                   any
                   Images
                   of
                   God
                
                 ;
                 which
                 he
                 looks
                 on
                 not
                 only
                 as
                 an
                 absurd
                 but
                 a
                 
                   very
                   wicked
                   practice
                
                 ;
                 and
                 which
                 ,
                 he
                 saith
                 ,
                 
                   was
                   then
                   common
                   among
                   the
                   Aegyptians
                   .
                
                 3.
                 
                 
                   When
                   an
                   Image
                   is
                   worshipped
                   for
                   the
                   sake
                   of
                   any
                   sanctity
                   ,
                   vertue
                   ,
                   or
                   Divinity
                   abiding
                   in
                   it
                   .
                   Whosoever
                   doth
                   so
                   ,
                
                 saith
                 
                   Iacobus
                   Almain
                
                 ,
                 
                 
                   is
                   an
                   Idolater
                
                 ;
                 and
                 so
                 much
                 is
                 implyed
                 in
                 the
                 Council
                 of
                 Trent
                 it self
                 ;
                 when
                 it
                 declares
                 ,
                 
                   that
                   no
                   worship
                   is
                   to
                   be
                   given
                   to
                   an
                   Image
                   on
                   any
                   such
                   account
                
                 ;
                 if
                 so
                 ,
                 then
                 the
                 doing
                 it
                 is
                 a
                 thing
                 forbidden
                 and
                 unlawful
                 ;
                 and
                 not
                 only
                 so
                 ,
                 but
                 they
                 looked
                 on
                 this
                 as
                 the
                 certain
                 way
                 of
                 putting
                 a
                 difference
                 between
                 Idolatry
                 and
                 their
                 worship
                 ;
                 but
                 men
                 may
                 suppose
                 
                   sanctity
                   ,
                   vertue
                
                 ,
                 and
                 Divinity
                 to
                 be
                 in
                 an
                 Image
                 of
                 a
                 
                   real
                   Being
                
                 ;
                 and
                 therefore
                 such
                 an
                 Image
                 may
                 be
                 properly
                 an
                 Idol
                 :
                 and
                 so
                 Vasquez
                 confesses
                 
                   that
                   this
                   is
                   Idolatry
                   to
                   give
                   worship
                   ,
                
                 
                 
                   although
                   it
                   be
                   inferiour
                   ,
                   to
                   any
                   inanimate
                   being
                   (
                   as
                   an
                   Image
                   is
                   )
                   for
                   the
                   sake
                   of
                   any
                   thing
                   belonging
                   
                   to
                   it
                   ,
                   or
                   inherent
                   in
                   it
                   .
                
                 Thus
                 I
                 have
                 shewed
                 that
                 there
                 is
                 no
                 pretence
                 to
                 excuse
                 the
                 worship
                 of
                 Images
                 from
                 being
                 Idolatry
                 and
                 a
                 breach
                 of
                 the
                 second
                 Commandment
                 ,
                 because
                 an
                 Idol
                 is
                 only
                 a
                 
                   representation
                   ,
                   of
                   only
                   imaginary
                   beings
                   ,
                
                 as
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   such
                   as
                   Sphinxes
                   ,
                   Tritons
                   ,
                   Centaurs
                   or
                   the
                   like
                   .
                
              
               
                 2.
                 
                 I
                 now
                 come
                 to
                 shew
                 more
                 particularly
                 what
                 the
                 sense
                 of
                 the
                 
                   Law
                   is
                
                 ,
                 
                 by
                 considering
                 what
                 
                   T.
                   G.
                
                 saith
                 in
                 answer
                 to
                 what
                 I
                 had
                 formerly
                 said
                 about
                 it
                 :
                 the
                 original
                 Question
                 between
                 us
                 ,
                 was
                 ,
                 whether
                 God
                 by
                 this
                 Law
                 hath
                 forbidden
                 the
                 giving
                 any
                 worship
                 to
                 himself
                 by
                 an
                 Image
                 ?
                 No
                 ,
                 saith
                 
                   T.
                   G.
                   he
                   hath
                   not
                   ;
                   but
                   what
                   he
                   forbids
                   there
                   is
                   only
                   giving
                   his
                   worship
                   to
                   Idols
                   .
                
                 To
                 resolve
                 this
                 Question
                 ,
                 being
                 about
                 the
                 sense
                 of
                 a
                 Law
                 ,
                 I
                 proposed
                 three
                 wayes
                 .
                 1.
                 
                 From
                 the
                 Terms
                 in
                 which
                 the
                 Law
                 is
                 expressed
                 .
                 2.
                 
                 From
                 the
                 Reason
                 annexed
                 to
                 it
                 .
                 3.
                 
                 From
                 the
                 judgement
                 of
                 the
                 Law-giver
                 himself
                 .
                 But
                 before
                 
                   T.
                   G.
                
                 comes
                 to
                 the
                 handling
                 of
                 these
                 ,
                 
                 he
                 lays
                 down
                 some
                 arguments
                 of
                 his
                 own
                 to
                 shew
                 ,
                 
                   that
                   God
                   did
                   not
                   intend
                   by
                   this
                   Law
                   ,
                   to
                   forbid
                   the
                   worshipping
                   of
                   himself
                   by
                   an
                   Image
                   ,
                   but
                   only
                   the
                   worship
                   of
                   Idols
                   .
                
                 1.
                 
                 
                   Because
                   the
                   Iews
                   did
                   worship
                   God
                   by
                   bowing
                   down
                   before
                   the
                   Ark
                   and
                   the
                   Cherubim
                   .
                
                 
                 2.
                 
                 
                   Because
                   S.
                
                 Austin
                 
                   makes
                   this
                   Commandment
                   to
                   be
                   only
                   an
                   explication
                   of
                   the
                   first
                   .
                
                 To
                 these
                 I
                 shall
                 give
                 a
                 distinct
                 answer
                 .
              
               
                 1.
                 
                 
                   T.
                   G.
                
                 on
                 all
                 occasions
                 ,
                 
                 lays
                 great
                 weight
                 
                   on
                   the
                   worshipping
                   of
                   God
                   before
                   the
                   Ark
                   and
                   the
                   Cherubims
                   :
                
                 which
                 he
                 makes
                 
                   to
                   be
                   the
                   parallel
                   of
                   their
                   worshipping
                   God
                   by
                   bowing
                   or
                   kneeling
                   before
                   a
                   Crucifix
                
                 ;
                 to
                 which
                 instance
                 I
                 had
                 given
                 this
                 Answer
                 ,
                 
                   1.
                   
                   That
                   the
                   Iews
                   only
                   directed
                   their
                   worship
                   towards
                   the
                   place
                   where
                   God
                   had
                   promised
                   to
                   be
                   signally
                   present
                   among
                   them
                   ;
                   which
                   signifies
                   no
                   more
                   to
                   the
                   worship
                   of
                   Images
                   ,
                   than
                   our
                   lifting
                   our
                   eyes
                   to
                   heaven
                   doth
                   when
                   we
                   pray
                   ;
                   because
                   God
                   is
                   more
                   especially
                   present
                   there
                   .
                   2.
                   
                   That
                   though
                   the
                   Cherubims
                   were
                   there
                   ,
                   yet
                   they
                   were
                   alwayes
                   hid
                   from
                   the
                   sight
                   of
                   the
                   people
                   ,
                   the
                   High-Priest
                   himself
                   going
                   into
                   the
                   Holy
                   of
                   Holies
                   but
                   once
                   a
                   year
                   ;
                   and
                   that
                   the
                   Cherubims
                   were
                   no
                   representations
                   of
                   God
                   ,
                   but
                   his
                   Throne
                   was
                   between
                   them
                   on
                   the
                   Mercy
                   Seat
                   ;
                   but
                   that
                   they
                   were
                   
                     Hieroglyphical
                     Figures
                  
                   of
                   Gods
                   own
                   appointing
                   ,
                   which
                   the
                   Iews
                   know
                   no
                   more
                   than
                   we
                   do
                   :
                   which
                   are
                   plain
                   arguments
                   they
                   were
                   never
                   intended
                   for
                   objects
                   of
                   worship
                   ,
                   for
                   then
                   they
                   must
                   not
                   have
                   
                   been
                   meer
                   appendices
                   to
                   another
                   thing
                   ,
                   but
                   would
                   have
                   been
                   publickly
                   exposed
                   as
                   the
                   Images
                   are
                   in
                   the
                   
                     Roman
                     Churches
                  
                   ,
                   and
                   their
                   form
                   as
                   well
                   known
                   as
                   any
                   of
                   the
                   
                     B.
                     Virgin.
                  
                   
                
                 But
                 
                   T.
                   G.
                
                 still
                 insists
                 upon
                 it
                 ,
                 
                 
                   that
                   the
                   Reverence
                   which
                   the
                   Iews
                   shewed
                   to
                   the
                   Ark
                   and
                   Cherubims
                   ,
                   was
                   of
                   the
                   same
                   nature
                   with
                   the
                   worship
                   they
                   give
                   to
                   Images
                
                 ;
                 and
                 he
                 thinks
                 ,
                 I
                 have
                 not
                 answered
                 the
                 argument
                 he
                 brought
                 for
                 it
                 .
                 Therefore
                 to
                 give
                 him
                 all
                 reasonable
                 satisfaction
                 ,
                 I
                 shall
                 1.
                 
                 Compare
                 their
                 worship
                 of
                 Images
                 and
                 these
                 together
                 .
                 2.
                 
                 Examine
                 all
                 the
                 colour
                 of
                 argument
                 he
                 produces
                 for
                 the
                 worship
                 of
                 these
                 among
                 the
                 Iews
                 .
              
               
                 1.
                 
                 For
                 comparing
                 their
                 worship
                 of
                 Images
                 ,
                 with
                 the
                 Iews
                 worshipping
                 God
                 before
                 the
                 
                   Ark
                   and
                   the
                   Cherubims
                
                 .
                 As
                 to
                 their
                 worship
                 of
                 Images
                 ,
                 I
                 need
                 only
                 repeat
                 ;
                 1.
                 
                 That
                 they
                 are
                 publickly
                 set
                 up
                 and
                 exposed
                 for
                 worship
                 in
                 their
                 Churches
                 ,
                 and
                 over
                 their
                 Altars
                 .
                 2.
                 
                 That
                 they
                 are
                 consecrated
                 for
                 this
                 end
                 .
                 3.
                 
                 That
                 the
                 people
                 in
                 their
                 devotions
                 bow
                 to
                 them
                 ,
                 kneel
                 and
                 pray
                 before
                 them
                 with
                 all
                 expressions
                 of
                 Reverence
                 .
                 4.
                 
                 That
                 the
                 Councils
                 of
                 Nice
                 and
                 Trent
                 have
                 decreed
                 that
                 
                   worship
                   is
                   to
                   be
                   given
                   to
                   them
                   on
                   the
                   account
                   of
                   their
                   representation
                   ;
                   because
                   the
                   honour
                   
                   given
                   to
                   them
                   passes
                   to
                   the
                   exemplar
                
                 5.
                 
                 That
                 the
                 Images
                 themselves
                 on
                 the
                 account
                 of
                 their
                 representation
                 are
                 a
                 
                   proper
                   object
                   of
                   inferiour
                   worship
                
                 ,
                 and
                 that
                 considered
                 together
                 with
                 the
                 exemplar
                 they
                 make
                 up
                 
                   one
                   entire
                   object
                
                 of
                 
                   supreme
                   worship
                
                 ;
                 in
                 these
                 their
                 Divines
                 generally
                 agree
                 ,
                 and
                 condemn
                 the
                 opinion
                 of
                 those
                 who
                 say
                 ,
                 
                   That
                   they
                   are
                   only
                   to
                   worship
                   the
                   exemplar
                   before
                   the
                   Image
                   ;
                   as
                   contrary
                   to
                   the
                   Decrees
                   of
                   Councils
                   .
                
                 But
                 if
                 the
                 Ark
                 and
                 Cherubims
                 were
                 neither
                 
                   set
                   up
                
                 ,
                 nor
                 exposed
                 ,
                 nor
                 consecrated
                 as
                 objects
                 of
                 worship
                 ;
                 if
                 the
                 People
                 of
                 the
                 Iews
                 never
                 thought
                 them
                 to
                 be
                 so
                 ,
                 nor
                 worshipped
                 them
                 as
                 such
                 ;
                 if
                 the
                 utmost
                 were
                 only
                 that
                 ,
                 which
                 the
                 Divines
                 of
                 the
                 
                   Roman
                   Church
                
                 condemn
                 ,
                 viz.
                 making
                 them
                 only
                 a
                 circumstance
                 and
                 not
                 an
                 object
                 of
                 worship
                 ,
                 then
                 I
                 hope
                 the
                 difference
                 will
                 appear
                 so
                 great
                 that
                 
                   T.
                   G.
                
                 himself
                 may
                 be
                 ashamed
                 of
                 insisting
                 so
                 much
                 on
                 so
                 weak
                 a
                 parallel
                 .
              
               
                 
                 In
                 external
                 Acts
                 of
                 worship
                 these
                 two
                 things
                 are
                 to
                 be
                 distinguished
                 ,
                 (
                 1.
                 )
                 The
                 Object
                 of
                 worship
                 ,
                 or
                 the
                 
                   thing
                   to
                   which
                
                 that
                 worship
                 is
                 given
                 .
                 (
                 2.
                 )
                 The
                 
                   local
                   circumstance
                
                 of
                 expressing
                 that
                 worship
                 towards
                 that
                 object
                 .
                 That
                 there
                 is
                 a
                 real
                 
                 difference
                 between
                 the
                 object
                 and
                 
                   local
                   circumstance
                
                 of
                 worship
                 ,
                 by
                 our
                 lifting
                 up
                 our
                 hands
                 and
                 eyes
                 towards
                 heaven
                 when
                 we
                 worship
                 God
                 ;
                 but
                 no
                 man
                 that
                 understands
                 our
                 Religion
                 can
                 say
                 ,
                 that
                 we
                 worship
                 the
                 heavens
                 ,
                 but
                 only
                 God
                 as
                 present
                 in
                 them
                 ;
                 wherefore
                 God
                 is
                 the
                 object
                 ,
                 and
                 looking
                 up
                 to
                 heaven
                 ,
                 barely
                 the
                 circumstance
                 .
                 When
                 we
                 praise
                 any
                 person
                 for
                 some
                 excellency
                 in
                 him
                 ,
                 if
                 he
                 be
                 present
                 ,
                 we
                 naturally
                 turn
                 our
                 face
                 towards
                 him
                 ,
                 to
                 let
                 others
                 by
                 that
                 circumstance
                 understand
                 ,
                 of
                 whom
                 we
                 speak
                 ;
                 but
                 which
                 way
                 soever
                 we
                 looked
                 ,
                 the
                 same
                 person
                 would
                 be
                 the
                 object
                 of
                 our
                 praise
                 ;
                 when
                 we
                 do
                 this
                 at
                 anothers
                 mentioning
                 his
                 name
                 ,
                 no
                 man
                 of
                 common
                 understanding
                 will
                 say
                 ,
                 that
                 the
                 praise
                 is
                 directed
                 to
                 the
                 very
                 name
                 of
                 the
                 Person
                 ;
                 and
                 if
                 a
                 man
                 makes
                 a
                 Panegyrick
                 upon
                 another
                 ,
                 and
                 reads
                 it
                 out
                 of
                 a
                 Book
                 ,
                 no
                 one
                 suspects
                 that
                 his
                 praise
                 is
                 therefore
                 directed
                 to
                 his
                 Book
                 .
                 Thus
                 it
                 is
                 in
                 the
                 acts
                 of
                 worship
                 ,
                 the
                 Object
                 is
                 that
                 Being
                 to
                 which
                 the
                 worship
                 is
                 directed
                 ;
                 but
                 because
                 external
                 Acts
                 must
                 have
                 some
                 local
                 circumstances
                 ,
                 by
                 the
                 position
                 of
                 our
                 countenances
                 ,
                 and
                 the
                 tendency
                 of
                 our
                 posture
                 either
                 towards
                 Heaven
                 ,
                 or
                 towards
                 some
                 place
                 as
                 the
                 more
                 immediate
                 Symbol
                 of
                 a
                 
                   divine
                   presence
                
                 ,
                 the
                 difference
                 
                 is
                 apparent
                 between
                 such
                 a
                 direction
                 of
                 the
                 act
                 towards
                 a
                 place
                 ,
                 and
                 the
                 direction
                 of
                 it
                 towards
                 an
                 Object
                 ,
                 in
                 case
                 it
                 can
                 be
                 made
                 appear
                 that
                 may
                 be
                 a
                 place
                 of
                 worship
                 ,
                 which
                 is
                 not
                 an
                 object
                 of
                 it
                 .
                 For
                 which
                 we
                 must
                 consider
                 ,
                 (
                 1.
                 )
                 That
                 the
                 object
                 of
                 worship
                 is
                 that
                 
                   to
                   which
                
                 the
                 worship
                 is
                 given
                 either
                 for
                 its
                 own
                 sake
                 ,
                 or
                 for
                 the
                 sake
                 of
                 that
                 which
                 it
                 represents
                 ;
                 but
                 a
                 
                   local
                   circumstance
                
                 doth
                 only
                 circumscribe
                 the
                 
                   material
                   act
                   of
                   worship
                
                 within
                 certain
                 bounds
                 .
                 And
                 the
                 proper
                 object
                 of
                 worship
                 is
                 a
                 Person
                 ,
                 either
                 
                   really
                   present
                
                 ,
                 or
                 represented
                 as
                 present
                 .
                 The
                 Idolaters
                 who
                 worshipped
                 their
                 Images
                 as
                 Gods
                 (
                 if
                 at
                 least
                 any
                 considerable
                 number
                 of
                 them
                 ever
                 did
                 so
                 )
                 it
                 was
                 upon
                 this
                 account
                 ,
                 that
                 they
                 supposed
                 some
                 Spirit
                 to
                 be
                 incorporated
                 in
                 the
                 Image
                 ,
                 and
                 so
                 to
                 make
                 together
                 with
                 it
                 a
                 Person
                 fit
                 to
                 receive
                 worship
                 .
                 Those
                 who
                 worshipped
                 the
                 Elements
                 ,
                 or
                 
                   heavenly
                   bodies
                
                 ,
                 did
                 it
                 not
                 on
                 the
                 account
                 of
                 the
                 matter
                 whereof
                 they
                 were
                 made
                 ;
                 but
                 of
                 those
                 spirits
                 which
                 they
                 believed
                 to
                 rule
                 over
                 those
                 things
                 they
                 worshipped
                 ,
                 as
                 I
                 have
                 already
                 shewed
                 in
                 the
                 general
                 discourse
                 .
                 But
                 it
                 is
                 not
                 necessary
                 in
                 order
                 to
                 an
                 object
                 of
                 worship
                 ,
                 that
                 the
                 Person
                 be
                 
                   really
                   present
                
                 ;
                 for
                 if
                 men
                 by
                 imagination
                 do
                 suppose
                 him
                 present
                 as
                 represented
                 
                 by
                 an
                 Image
                 ,
                 that
                 makes
                 those
                 who
                 worship
                 that
                 Image
                 perform
                 the
                 very
                 same
                 acts
                 ,
                 as
                 if
                 he
                 were
                 
                   actually
                   present
                
                 ;
                 and
                 in
                 the
                 Church
                 of
                 Rome
                 they
                 do
                 make
                 this
                 representation
                 by
                 an
                 Image
                 ,
                 a
                 sufficient
                 ground
                 for
                 making
                 that
                 an
                 object
                 of
                 worship
                 ;
                 which
                 we
                 say
                 is
                 the
                 very
                 thing
                 forbidden
                 in
                 the
                 Second
                 Commandment
                 ,
                 viz.
                 that
                 any
                 Image
                 should
                 be
                 worshipped
                 on
                 the
                 account
                 of
                 what
                 it
                 represents
                 ;
                 and
                 therefore
                 it
                 forbids
                 all
                 kind
                 of
                 representations
                 to
                 be
                 worshipped
                 by
                 men
                 :
                 because
                 an
                 Image
                 seems
                 to
                 have
                 such
                 a
                 relation
                 to
                 the
                 thing
                 it
                 represents
                 ,
                 that
                 they
                 may
                 pretend
                 they
                 give
                 worship
                 to
                 it
                 on
                 another
                 account
                 than
                 meerly
                 its
                 matter
                 and
                 form
                 ,
                 
                   viz.
                   the
                   thing
                   represented
                   by
                   it
                   .
                
                 Thus
                 when
                 the
                 Reason
                 of
                 the
                 worship
                 of
                 Images
                 is
                 drawn
                 from
                 the
                 exemplar
                 ,
                 as
                 it
                 is
                 both
                 in
                 the
                 Councils
                 of
                 Nice
                 and
                 Trent
                 ,
                 they
                 thereby
                 shew
                 ,
                 that
                 they
                 do
                 make
                 the
                 Image
                 a
                 
                   true
                   object
                
                 of
                 worship
                 ,
                 although
                 the
                 reason
                 of
                 it
                 be
                 drawn
                 from
                 the
                 Person
                 represented
                 .
                 But
                 suppose
                 men
                 worship
                 God
                 towards
                 the
                 West
                 ,
                 as
                 the
                 Iews
                 did
                 ,
                 or
                 towards
                 the
                 East
                 ,
                 as
                 the
                 Christians
                 did
                 ;
                 what
                 is
                 there
                 in
                 this
                 that
                 doth
                 represent
                 God
                 to
                 us
                 ?
                 what
                 is
                 there
                 that
                 we
                 fix
                 our
                 worship
                 upon
                 ,
                 but
                 only
                 himself
                 ;
                 God
                 hath
                 no
                 where
                 forbidden
                 men
                 to
                 worship
                 Him
                 towards
                 the
                 place
                 
                 of
                 His
                 presence
                 ;
                 for
                 even
                 our
                 Saviour
                 hath
                 bid
                 us
                 pray
                 ,
                 
                   Our
                   Father
                   which
                   art
                   in
                   Heaven
                
                 ;
                 and
                 supposing
                 God
                 had
                 promised
                 a
                 more
                 peculiar
                 presence
                 in
                 His
                 
                   Holy
                   Temple
                
                 ,
                 it
                 was
                 as
                 lawful
                 to
                 worship
                 God
                 towards
                 that
                 ,
                 as
                 towards
                 Heaven
                 ;
                 but
                 that
                 which
                 God
                 hath
                 strictly
                 forbidden
                 ,
                 is
                 the
                 worshipping
                 of
                 any
                 thing
                 on
                 the
                 account
                 of
                 the
                 representation
                 either
                 of
                 himself
                 ,
                 or
                 of
                 His
                 creatures
                 ;
                 for
                 this
                 doth
                 suppose
                 that
                 Image
                 to
                 be
                 made
                 the
                 object
                 of
                 worship
                 ,
                 although
                 it
                 be
                 on
                 the
                 account
                 of
                 what
                 it
                 represents
                 .
                 2.
                 
                 Supposing
                 the
                 same
                 external
                 acts
                 to
                 be
                 performed
                 towards
                 an
                 Image
                 ,
                 and
                 towards
                 a
                 place
                 of
                 Gods
                 particular
                 presence
                 ;
                 yet
                 the
                 case
                 is
                 not
                 alike
                 in
                 both
                 these
                 ,
                 if
                 those
                 who
                 do
                 them
                 ,
                 declare
                 they
                 do
                 them
                 not
                 with
                 a
                 design
                 to
                 worship
                 that
                 place
                 .
                 For
                 to
                 the
                 making
                 any
                 thing
                 an
                 object
                 of
                 worship
                 ,
                 there
                 must
                 be
                 some
                 ground
                 to
                 believe
                 that
                 they
                 intend
                 to
                 worship
                 it
                 ,
                 either
                 from
                 the
                 nature
                 of
                 their
                 actions
                 ,
                 or
                 the
                 doctrine
                 and
                 practice
                 of
                 the
                 Church
                 they
                 live
                 in
                 ;
                 but
                 in
                 case
                 it
                 be
                 expressly
                 declared
                 ,
                 that
                 what
                 they
                 do
                 ,
                 is
                 only
                 intended
                 as
                 a
                 
                   local
                   circumstance
                
                 ,
                 there
                 is
                 no
                 ground
                 to
                 charge
                 them
                 with
                 making
                 it
                 an
                 object
                 of
                 worship
                 .
                 Thus
                 those
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 who
                 declare
                 that
                 they
                 do
                 not
                 worship
                 the
                 Image
                 ,
                 but
                 
                 only
                 
                   worship
                   God
                
                 before
                 an
                 Image
                 ,
                 although
                 they
                 perform
                 the
                 same
                 external
                 acts
                 of
                 worship
                 ,
                 yet
                 are
                 condemed
                 of
                 Heresie
                 ,
                 because
                 hereby
                 they
                 declare
                 they
                 do
                 not
                 give
                 worship
                 to
                 Images
                 ,
                 which
                 is
                 contrary
                 to
                 the
                 decrees
                 of
                 their
                 Councils
                 :
                 Much
                 more
                 certainly
                 will
                 those
                 be
                 condemned
                 by
                 them
                 who
                 declare
                 it
                 
                   unlawful
                   to
                   worship
                   any
                   thing
                   on
                   the
                   account
                   of
                   representation
                
                 ;
                 and
                 that
                 they
                 do
                 only
                 determine
                 the
                 acts
                 of
                 outward
                 worship
                 towards
                 a
                 particular
                 place
                 ,
                 without
                 any
                 intention
                 to
                 worship
                 that
                 place
                 ,
                 but
                 only
                 to
                 
                   worship
                   God
                
                 that
                 way
                 .
                 And
                 this
                 was
                 the
                 case
                 of
                 the
                 Iews
                 as
                 to
                 the
                 worshipping
                 of
                 Images
                 ,
                 and
                 of
                 God
                 towards
                 the
                 
                   Holy
                   of
                   Holies
                
                 ;
                 they
                 declared
                 it
                 utterly
                 unlawful
                 to
                 do
                 one
                 because
                 God
                 had
                 strictly
                 forbidden
                 it
                 ;
                 and
                 they
                 though
                 it
                 as
                 lawful
                 to
                 do
                 the
                 other
                 ,
                 because
                 he
                 allowed
                 the
                 practice
                 of
                 it
                 :
                 and
                 it
                 was
                 sufficiently
                 known
                 among
                 the
                 people
                 of
                 the
                 Iews
                 ,
                 that
                 they
                 had
                 no
                 intention
                 to
                 worship
                 either
                 the
                 Ark
                 or
                 the
                 Cherubims
                 .
                 3.
                 
                 Where
                 there
                 is
                 only
                 a
                 
                   local
                   circumstance
                
                 of
                 worship
                 ,
                 the
                 
                   same
                   thing
                
                 would
                 be
                 worshipped
                 ,
                 supposing
                 that
                 circumstance
                 changed
                 ;
                 but
                 where
                 any
                 thing
                 is
                 an
                 object
                 of
                 worship
                 ,
                 that
                 being
                 changed
                 ,
                 the
                 
                   same
                   thing
                
                 is
                 not
                 worshipped
                 .
                 This
                 makes
                 the
                 difference
                 between
                 
                 these
                 two
                 easie
                 ,
                 and
                 intelligible
                 by
                 all
                 .
                 If
                 a
                 Iew
                 should
                 worship
                 towards
                 the
                 East
                 ,
                 or
                 Christians
                 towards
                 the
                 West
                 ,
                 the
                 same
                 object
                 of
                 their
                 worship
                 continues
                 still
                 ;
                 for
                 they
                 worship
                 the
                 same
                 God
                 both
                 waies
                 ;
                 but
                 if
                 the
                 Image
                 of
                 Christ
                 or
                 the
                 
                   B.
                   Virgin
                
                 be
                 taken
                 away
                 from
                 the
                 Altar
                 ,
                 a
                 Papist
                 cannot
                 be
                 said
                 to
                 worship
                 the
                 
                   same
                   thing
                
                 there
                 ,
                 that
                 he
                 did
                 before
                 .
                 Which
                 plainly
                 shews
                 ,
                 that
                 there
                 is
                 a
                 real
                 difference
                 between
                 these
                 two
                 ;
                 which
                 is
                 of
                 great
                 moment
                 to
                 clear
                 the
                 
                   Iewish
                   worship
                
                 of
                 God
                 towards
                 his
                 
                   holy
                   place
                
                 ,
                 and
                 to
                 shew
                 how
                 different
                 it
                 was
                 from
                 the
                 worship
                 of
                 Images
                 .
              
               
                 
                 2.
                 
                 But
                 
                   T.
                   G.
                
                 pretends
                 
                   to
                   bring
                   clear
                   Scripture
                   for
                   the
                   Iews
                   worshipping
                   the
                   Ark
                
                 ;
                 Adore
                 ye
                 the
                 foot-stool
                 of
                 God
                 ,
                 for
                 it
                 is
                 holy
                 ,
                 Psal.
                 98.5
                 .
                 
                   so
                   all
                   the
                   ancient
                   Fathers
                
                 ,
                 
                 he
                 saith
                 ,
                 
                   read
                   it
                   without
                   scruple
                
                 ;
                 and
                 S.
                 Hierome
                 ,
                 he
                 saith
                 ,
                 
                   confirms
                   it
                   .
                   And
                   why
                   was
                   it
                   placed
                   in
                   the
                   Holy
                   of
                   Holies
                   ,
                   and
                   why
                   were
                   the
                   people
                   commanded
                   to
                   adore
                   ,
                   or
                   bow
                   down
                   before
                   it
                   ,
                   but
                   to
                   testifie
                   their
                   reverence
                   to
                   it
                   ?
                
                 To
                 this
                 I
                 answer
                 ,
                 1.
                 
                 One
                 might
                 venture
                 odds
                 against
                 
                   T.
                   G.
                
                 that
                 when
                 he
                 quotes
                 
                   all
                   the
                   Fathers
                
                 for
                 him
                 ,
                 he
                 hath
                 very
                 few
                 of
                 his
                 side
                 :
                 Nothing
                 less
                 will
                 content
                 him
                 here
                 than
                 
                   all
                   the
                   Fathers
                
                 reading
                 it
                 
                 without
                 scruple
                 ,
                 
                   for
                   It
                   is
                   holy
                
                 ,
                 when
                 Lorinus
                 saith
                 ,
                 
                 
                   That
                   all
                   the
                   Greek
                   Fathers
                   ,
                   not
                   one
                   dissenting
                   that
                   he
                   had
                   seen
                   ,
                   read
                   it
                   ,
                   For
                   He
                   is
                   holy
                
                 :
                 and
                 among
                 the
                 Latins
                 he
                 confesses
                 ,
                 
                   That
                   S.
                
                 Hierome
                 
                   and
                   S.
                
                 Augustine
                 
                   both
                   read
                   it
                   so
                
                 ;
                 for
                 ,
                 saith
                 S.
                 
                   Augustine
                   ,
                   Quis
                   sanctus
                   est
                   in
                   cujus
                   honore
                   ador
                   as
                   scabellum
                   pedum
                   ejus
                   ?
                   Genebrard
                
                 acknowledges
                 likewise
                 ,
                 that
                 S.
                 Hierome
                 translates
                 it
                 so
                 ,
                 and
                 Suarez
                 yields
                 that
                 not
                 only
                 the
                 Greek
                 ,
                 
                 but
                 S.
                 Augustine
                 and
                 S.
                 Hierome
                 read
                 it
                 ,
                 
                   For
                   He
                   is
                   holy
                
                 .
                 2.
                 
                 Those
                 words
                 do
                 not
                 imply
                 ,
                 that
                 the
                 Iews
                 did
                 make
                 the
                 Ark
                 the
                 object
                 of
                 their
                 worship
                 ;
                 for
                 the
                 
                   Chaldee
                   Paraphrast
                
                 renders
                 them
                 ,
                 
                   Worship
                   Him
                   in
                   His
                   Sanctuary
                
                 ;
                 and
                 the
                 last
                 verse
                 of
                 the
                 Psalm
                 ,
                 where
                 the
                 same
                 sense
                 is
                 repeated
                 ,
                 interprets
                 this
                 ,
                 
                   Worship
                   at
                   his
                   holy
                   hill
                   ,
                   for
                   the
                   Lord
                   our
                   God
                   is
                   holy
                   :
                
                 where
                 ,
                 
                   the
                   holy
                   Mountain
                
                 is
                 the
                 same
                 with
                 the
                 
                   Foot
                   stool
                
                 before
                 mentioned
                 :
                 and
                 so
                 Muis
                 confesses
                 ,
                 
                 who
                 saith
                 withal
                 ,
                 
                   That
                   by
                   the
                   phrase
                   of
                   worshipping
                   His
                   Foot-stool
                   ,
                   no
                   more
                   is
                   meant
                   than
                   worshipping
                   God
                   at
                   His
                   Foot-stool
                   :
                   and
                   the
                   Sanctuary
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   called
                   Gods
                   Foot-stool
                   ,
                   not
                   only
                   by
                   the
                   Chaldee
                   Paraphrast
                   and
                   Kimchi
                   ,
                   but
                
                 Lament
                 .
                 2.1
                 .
                 And
                 so
                 Lyra
                 interprets
                 it
                 ,
                 
                   Ante
                   scabellum
                   pedum
                   ejus
                   :
                   worship
                   before
                   His
                   Footstool
                   :
                
                 or
                 
                   worship
                   
                   at
                   His
                   Footstool
                
                 ,
                 as
                 it
                 is
                 Psalm
                 182.7
                 .
                 And
                 it
                 would
                 be
                 very
                 strange
                 ,
                 if
                 the
                 Psalmist
                 should
                 here
                 propose
                 the
                 footstool
                 for
                 an
                 object
                 of
                 worship
                 to
                 them
                 ,
                 when
                 the
                 design
                 of
                 the
                 whole
                 Psalm
                 is
                 to
                 call
                 all
                 Nations
                 to
                 the
                 worship
                 of
                 
                   God
                   ,
                   as
                   sitting
                   between
                   the
                   Cherubims
                   ,
                
                 Psal.
                 99.1
                 .
                 
                   i.
                   e.
                
                 in
                 His
                 Throne
                 which
                 is
                 surely
                 different
                 from
                 His
                 Footstool
                 .
                 I
                 will
                 not
                 contend
                 with
                 Suarez
                 about
                 the
                 sense
                 of
                 the
                 
                   Footstool
                   of
                   God
                
                 here
                 mentioned
                 ,
                 (
                 although
                 he
                 confesses
                 that
                 Basil
                 and
                 Vatablus
                 understand
                 the
                 Temple
                 by
                 it
                 :
                 )
                 but
                 I
                 will
                 yield
                 him
                 that
                 the
                 Ark
                 is
                 most
                 probably
                 understood
                 by
                 it
                 ,
                 because
                 of
                 his
                 
                   sitting
                   between
                   the
                   Cherubims
                
                 being
                 mentioned
                 before
                 ;
                 in
                 which
                 respect
                 the
                 Ark
                 may
                 properly
                 be
                 called
                 his
                 Footstool
                 .
                 For
                 the
                 Cherubims
                 were
                 the
                 Mercabah
                 ,
                 or
                 the
                 
                   Divine
                   Chariot
                
                 ,
                 and
                 so
                 called
                 ,
                 1
                 Chron.
                 28.18
                 .
                 where
                 the
                 Vulgar
                 Latine
                 renders
                 it
                 
                   Quadriga
                   Cherubim
                
                 :
                 
                 in
                 such
                 a
                 
                   Chariot
                   Pyrrhus
                   Ligorius
                
                 ,
                 
                 the
                 famous
                 Italian
                 Antiquary
                 ,
                 
                 saith
                 ,
                 
                   The
                   Deities
                   were
                   wont
                   to
                   be
                   drawn
                   :
                
                 and
                 Livy
                 ,
                 and
                 Plutarch
                 take
                 notice
                 of
                 it
                 in
                 Camillus
                 as
                 an
                 extraordinary
                 thing
                 that
                 he
                 made
                 use
                 of
                 such
                 a
                 
                   Triumphal
                   Chariot
                
                 which
                 had
                 been
                 before
                 looked
                 on
                 as
                 proper
                 to
                 Iove
                 the
                 Father
                 of
                 Gods
                 and
                 Men.
                 
                 Such
                 a
                 
                   Triumphal
                   Chariot
                
                 ,
                 I
                 suppose
                 that
                 
                 to
                 have
                 been
                 in
                 the
                 
                   Holy
                   of
                   Holies
                
                 ,
                 but
                 without
                 any
                 representation
                 of
                 the
                 
                   Divine
                   Majesty
                
                 ,
                 and
                 this
                 Chariot
                 is
                 that
                 we
                 call
                 the
                 Cherubim
                 ,
                 and
                 the
                 Ark
                 was
                 a
                 kind
                 of
                 Footstool
                 to
                 the
                 
                   invisible
                   Majesty
                
                 that
                 sate
                 between
                 the
                 Cherubims
                 ,
                 and
                 there
                 delivered
                 his
                 Oracles
                 .
                 Now
                 I
                 appeal
                 to
                 the
                 understanding
                 of
                 any
                 reasonable
                 man
                 ,
                 whether
                 God
                 being
                 represented
                 as
                 sitting
                 upon
                 His
                 
                   Triumphal
                   Chariot
                
                 ,
                 without
                 any
                 
                   visible
                   Image
                
                 of
                 Him
                 ,
                 the
                 worship
                 was
                 there
                 to
                 be
                 performed
                 to
                 the
                 
                   invisible
                   Deity
                
                 ,
                 or
                 to
                 the
                 
                   visible
                   Chariot
                
                 and
                 Footstool
                 ?
                 which
                 is
                 all
                 one
                 as
                 to
                 ask
                 whether
                 persons
                 approaching
                 to
                 a
                 Prince
                 on
                 his
                 Throne
                 ,
                 are
                 to
                 worship
                 the
                 Prince
                 or
                 his
                 Footstool
                 ,
                 or
                 Chair
                 of
                 State
                 ?
                 But
                 Lorinus
                 and
                 Suarez
                 say
                 ,
                 
                   The
                   Hebrew
                   particle
                   being
                   added
                   to
                   a
                   word
                   implying
                   worship
                   ,
                   doth
                   not
                   denote
                   the
                   place
                   but
                   the
                   object
                   of
                   worship
                
                 ;
                 which
                 is
                 sufficiently
                 refuted
                 by
                 those
                 two
                 places
                 before
                 mentioned
                 ,
                 viz.
                 the
                 last
                 verse
                 of
                 this
                 Psalm
                 ,
                 and
                 Psalm
                 132.7.3
                 .
                 Those
                 of
                 the
                 Fathers
                 ,
                 who
                 understood
                 this
                 expression
                 of
                 the
                 object
                 of
                 worship
                 ,
                 do
                 declare
                 by
                 their
                 interpretation
                 that
                 it
                 was
                 not
                 lawful
                 to
                 worship
                 the
                 Ark
                 after
                 that
                 manner
                 .
                 Therefore
                 Lorinus
                 saith
                 ,
                 most
                 of
                 the
                 Fathers
                 understood
                 it
                 of
                 the
                 humanity
                 of
                 Christ
                 ,
                 as
                 S.
                 Ambrose
                 ,
                 S.
                 Hierome
                 ,
                 
                 S.
                 Augustine
                 and
                 others
                 generally
                 after
                 him
                 ;
                 and
                 among
                 the
                 Greeks
                 ,
                 he
                 reckons
                 S.
                 Athanasius
                 ,
                 and
                 S.
                 Chrysostome
                 .
                 But
                 what
                 need
                 all
                 this
                 running
                 so
                 far
                 from
                 the
                 
                   literal
                   sense
                
                 ,
                 in
                 case
                 they
                 had
                 thought
                 the
                 Ark
                 a
                 
                   lawful
                   object
                
                 of
                 worship
                 ?
                 Let
                 S.
                 Augustine
                 speak
                 for
                 the
                 rest
                 ,
                 
                 
                   The
                   Scripture
                
                 ,
                 saith
                 he
                 ,
                 
                   elsewhere
                   calls
                   the
                   Earth
                   Gods
                   Footstool
                   ;
                   and
                   doth
                   he
                   bid
                   us
                   worship
                   the
                   Earth
                   ?
                   This
                   puts
                   me
                   in
                   a
                   great
                   perplexity
                   ;
                   I
                   dare
                   not
                   worship
                   the
                   Earth
                   ,
                   lest
                   He
                   damn
                   me
                   who
                   made
                   the
                   Heaven
                   and
                   the
                   Earth
                   ;
                   and
                   I
                   dare
                   not
                   but
                   worship
                   His
                   Footstool
                   ,
                   because
                   He
                   bids
                   me
                   do
                   it
                   .
                   In
                   this
                   doubt
                   I
                   turn
                   my self
                   to
                   Christ
                   ,
                   and
                   from
                   Him
                   find
                   the
                   resolution
                   of
                   it
                   ;
                   for
                   His
                   Flesh
                   was
                   Earth
                
                 ;
                 and
                 so
                 he
                 runs
                 into
                 a
                 discourse
                 about
                 the
                 adoration
                 due
                 to
                 the
                 
                   flesh
                   of
                   Christ
                
                 ,
                 and
                 the
                 sense
                 in
                 which
                 it
                 is
                 to
                 be
                 understood
                 .
                 And
                 elsewhere
                 saith
                 ,
                 
                   That
                   the
                   humane
                   nature
                   of
                   Christ
                   is
                   no
                   otherwise
                   to
                   be
                   adored
                   than
                   as
                   it
                   is
                   united
                   to
                   the
                   Divinity
                   .
                
                 
                 Which
                 plainly
                 shews
                 that
                 he
                 did
                 not
                 think
                 the
                 Ark
                 literally
                 understood
                 to
                 be
                 a
                 proper
                 object
                 of
                 worship
                 .
              
               
                 But
                 
                   T.
                   G.
                
                 adds
                 ,
                 that
                 S.
                 Hierome
                 saith
                 ,
                 
                   That
                   the
                   Iews
                   did
                   worship
                   or
                   reverence
                   the
                   Holy
                   of
                   Holies
                   ,
                   because
                   there
                   were
                   the
                   Cherubims
                   ,
                   the
                   Ark
                   ,
                
                 &c.
                 
                 It
                 is
                 well
                 he
                 puts
                 in
                 Reverence
                 as
                 well
                 as
                 worship
                 ,
                 
                 for
                 Venerabantur
                 signifies
                 no
                 more
                 than
                 that
                 
                   they
                   had
                   it
                   in
                   great
                   veneration
                
                 ;
                 and
                 that
                 not
                 only
                 for
                 the
                 sake
                 of
                 the
                 Ark
                 and
                 Cherubims
                 ,
                 but
                 for
                 the
                 pot
                 of
                 Manna
                 ,
                 and
                 
                   Aarons
                   Rod
                
                 ;
                 and
                 doth
                 
                   T.
                   G.
                
                 think
                 in
                 his
                 conscience
                 ,
                 that
                 the
                 Iews
                 worshipped
                 these
                 too
                 ?
                 But
                 S.
                 Hierom
                 explains
                 himself
                 ,
                 when
                 he
                 saith
                 immediately
                 after
                 ,
                 
                   That
                   the
                   Sepulchre
                   of
                   Christ
                   is
                   more
                   venerable
                   than
                   that
                
                 ;
                 which
                 he
                 interprets
                 by
                 saying
                 ,
                 
                   It
                   was
                   a
                   place
                   to
                   be
                   honoured
                   by
                   all
                   .
                
                 And
                 are
                 these
                 the
                 doughty
                 proofs
                 which
                 
                   T.
                   G.
                
                 blames
                 me
                 for
                 not
                 vouchsafing
                 an
                 Answer
                 to
                 them
                 ?
                 I
                 think
                 he
                 ought
                 to
                 have
                 taken
                 it
                 as
                 a
                 kindness
                 from
                 me
                 .
                 Let
                 him
                 now
                 judge
                 whether
                 I
                 have
                 neither
                 Scripture
                 ,
                 nor
                 Father
                 ,
                 nor
                 Reason
                 to
                 abet
                 me
                 ,
                 in
                 saying
                 ,
                 
                   That
                   the
                   Iews
                   only
                   directed
                   their
                   worship
                   towards
                   the
                   place
                   where
                   God
                   had
                   promised
                   to
                   be
                   signally
                   present
                   among
                   them
                   .
                
              
               
                 As
                 to
                 the
                 worship
                 of
                 the
                 Cherubims
                 ,
                 all
                 his
                 attempts
                 come
                 only
                 to
                 this
                 ,
                 
                   They
                   might
                   be
                   worshipped
                   although
                   they
                   were
                   not
                   seen
                   ;
                   and
                   if
                   it
                   were
                   lawful
                   for
                   the
                   High
                   Priest
                   to
                   worship
                   them
                   once
                   a
                   year
                   ,
                
                 
                 
                   it
                   was
                   alwaies
                   lawful
                
                 ;
                 but
                 I
                 deny
                 that
                 the
                 
                   High
                   Priest
                
                 ever
                 worshipped
                 them
                 ;
                 for
                 he
                 only
                 worshipped
                 the
                 God
                 that
                 sate
                 upon
                 His
                 
                   Triumphal
                   Chariot
                
                 ;
                 and
                 their
                 
                 
                   being
                   hid
                   from
                   the
                   sight
                   of
                   the
                   People
                   ,
                
                 was
                 an
                 argument
                 they
                 were
                 not
                 exposed
                 as
                 objects
                 of
                 worship
                 ,
                 as
                 Images
                 are
                 in
                 the
                 
                   Roman
                   Church
                   .
                   Their
                   being
                   Appendices
                   to
                   the
                   Throne
                   of
                   God
                   ,
                
                 he
                 saith
                 ,
                 
                   was
                   rather
                   a
                   means
                   to
                   increase
                   than
                   diminish
                   the
                   Peoples
                   Reverence
                   to
                   them
                   .
                
                 If
                 by
                 Reverence
                 he
                 means
                 worship
                 ,
                 we
                 may
                 here
                 see
                 an
                 instance
                 of
                 the
                 variety
                 of
                 mens
                 understandings
                 .
                 For
                 no
                 less
                 a
                 man
                 than
                 Vasquez
                 ,
                 from
                 hence
                 argues
                 ,
                 
                 
                   That
                   the
                   Cherubims
                   were
                   never
                   intended
                   as
                   an
                   object
                   of
                   worship
                   ,
                   because
                   they
                   were
                   only
                   the
                   Appendices
                   to
                   another
                   thing
                   ;
                   but
                   a
                   thing
                   is
                   then
                   proposed
                   as
                   an
                   object
                   of
                   worship
                   ,
                   when
                   it
                   is
                   set
                   up
                   by
                   it self
                   ,
                   and
                   not
                   by
                   way
                   of
                   addition
                   or
                   ornament
                   to
                   another
                   thing
                   :
                
                 with
                 whom
                 
                   Lorinus
                   ,
                   Azorius
                
                 ,
                 and
                 Visorius
                 agree
                 .
                 And
                 even
                 Aquinas
                 himself
                 grants
                 ,
                 
                 
                   That
                   the
                   Seraphim
                
                 (
                 he
                 means
                 the
                 
                   Cherubim
                   )
                   were
                   not
                   set
                   up
                   for
                   worship
                   ,
                   but
                   only
                   for
                   the
                   sign
                   of
                   some
                   Mysterie
                   ;
                   nay
                   ,
                
                 he
                 saith
                 ,
                 
                   the
                   Iews
                   were
                   expressly
                   forbidden
                   to
                   worship
                   them
                   .
                
                 Thus
                 I
                 hope
                 I
                 have
                 made
                 it
                 appear
                 ,
                 how
                 very
                 little
                 the
                 worshipping
                 of
                 God
                 before
                 the
                 Ark
                 and
                 the
                 Cherubims
                 doth
                 prove
                 towards
                 the
                 lawfulness
                 of
                 the
                 worship
                 of
                 Images
                 in
                 the
                 
                   Roman
                   Church
                
                 .
              
               
               
                 The
                 second
                 Argument
                 of
                 
                   T.
                   G.
                
                 is
                 ,
                 
                   From
                   the
                   judgement
                   of
                   S.
                
                 Augustine
                 ,
                 
                   who
                   makes
                   that
                   which
                   we
                   call
                   the
                   Second
                   Commandment
                   to
                   be
                   only
                   an
                   explication
                   of
                   the
                   First
                   .
                
                 Which
                 I
                 thought
                 so
                 weak
                 and
                 trifling
                 an
                 Argument
                 ,
                 that
                 I
                 gave
                 a
                 short
                 answer
                 to
                 it
                 in
                 these
                 two
                 particulars
                 ,
                 1.
                 
                 That
                 S.
                 Augustine
                 did
                 not
                 seem
                 constant
                 to
                 that
                 opinion
                 .
                 2.
                 
                 That
                 supposing
                 he
                 were
                 ,
                 yet
                 it
                 doth
                 not
                 follow
                 that
                 according
                 to
                 his
                 judgement
                 ,
                 these
                 words
                 are
                 only
                 against
                 
                   Heathen
                   Idols
                
                 ,
                 and
                 not
                 against
                 the
                 worship
                 of
                 God
                 by
                 Images
                 .
                 Here
                 
                   T.
                   G.
                
                 thinks
                 he
                 hath
                 the
                 bit
                 fast
                 between
                 his
                 teeth
                 ,
                 and
                 away
                 he
                 runs
                 ,
                 raising
                 a
                 dust
                 to
                 blind
                 the
                 eyes
                 of
                 beholders
                 ;
                 but
                 he
                 must
                 be
                 stopt
                 in
                 his
                 carier
                 ,
                 and
                 brought
                 to
                 better
                 Reason
                 .
                 I
                 asked
                 
                   T.
                   G.
                
                 how
                 he
                 was
                 sure
                 this
                 was
                 S.
                 Austins
                 constant
                 judgement
                 ,
                 since
                 in
                 his
                 latter
                 Writings
                 he
                 reckons
                 up
                 the
                 Commandments
                 ,
                 as
                 others
                 of
                 the
                 Fathers
                 had
                 done
                 before
                 him
                 ?
                 upon
                 this
                 he
                 insults
                 ,
                 and
                 calls
                 it
                 
                   a
                   new
                   way
                   of
                   answering
                   Fathers
                   ,
                   and
                   the
                   readiest
                   he
                   ever
                   met
                   with
                   ,
                
                 
                 
                   except
                   it
                   be
                   that
                   of
                   denying
                   them
                   :
                   and
                   if
                   this
                   be
                   allowed
                   ,
                   when
                   an
                   express
                   Testimony
                   of
                   a
                   Father
                   is
                   alledged
                   ,
                   there
                   is
                   no
                   more
                   to
                   do
                   ,
                   than
                   to
                   ask
                   how
                   he
                   is
                   sure
                   ,
                   that
                   the
                   Father
                   did
                   not
                   afterwards
                   change
                   his
                   
                   mind
                   ?
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   he
                   is
                   sure
                   he
                   hath
                   his
                   judgement
                   professedly
                   for
                   him
                   in
                   his
                   former
                   Writings
                   ;
                   and
                   that
                   I
                   ought
                   to
                   bring
                   better
                   evidence
                   of
                   his
                   being
                   of
                   another
                   mind
                   than
                   I
                   have
                   done
                   .
                
                 But
                 if
                 I
                 do
                 evidently
                 prove
                 ,
                 that
                 S.
                 Augustine
                 was
                 of
                 our
                 mind
                 in
                 the
                 main
                 point
                 as
                 to
                 the
                 unlawfulness
                 of
                 the
                 worship
                 of
                 God
                 by
                 Images
                 ;
                 then
                 what
                 matter
                 is
                 it
                 ,
                 whether
                 it
                 be
                 the
                 first
                 ,
                 or
                 second
                 ,
                 or
                 third
                 ,
                 or
                 
                   fourth
                   Commandment
                
                 ,
                 so
                 we
                 are
                 sure
                 it
                 is
                 one
                 of
                 the
                 Ten
                 ?
                 And
                 I
                 have
                 already
                 produced
                 sufficient
                 Testimonies
                 from
                 him
                 to
                 this
                 purpose
                 ;
                 For
                 doth
                 not
                 S.
                 Augustine
                 declare
                 ,
                 
                 
                   That
                   it
                   is
                   unlawful
                   to
                   worship
                   God
                   by
                   an
                   Image
                   ,
                
                 when
                 ,
                 he
                 saith
                 ,
                 
                   it
                   were
                   impiety
                   for
                   a
                   Christian
                   to
                   set
                   up
                   a
                   corporeal
                   Image
                   of
                   God
                   in
                   a
                   Temple
                   ;
                   and
                   that
                   they
                   who
                   do
                   it
                   are
                   guilty
                   of
                   the
                   Sacriledge
                   condemned
                   by
                   S.
                
                 Paul
                 ,
                 
                   of
                   turning
                   the
                   glory
                   of
                   the
                   incorruptible
                   God
                   into
                   an
                   Image
                   made
                   like
                   to
                   corruptible
                   man
                
                 ?
                 Doth
                 not
                 St.
                 Augustine
                 commend
                 Varro
                 for
                 
                   speaking
                   so
                   reproachfully
                   concerning
                   the
                   very
                   manner
                   of
                   worshipping
                   the
                   Deity
                   by
                   an
                   Image
                   ?
                
                 
                 and
                 he
                 saith
                 ,
                 
                   That
                   if
                   he
                   durst
                   have
                   opposed
                   so
                   old
                   a
                   corruption
                   ,
                   he
                   would
                   have
                   both
                   owned
                   the
                   unity
                   of
                   the
                   Godhead
                   ,
                
                 Et
                 sine
                 simulachro
                 colendum
                 esse
                 censeret
                 ,
                 
                   and
                   have
                   thought
                   he
                   ought
                   to
                   be
                   worshipped
                   
                   without
                   an
                   Image
                   .
                
                 Doth
                 not
                 S.
                 Augustine
                 ,
                 when
                 he
                 purposely
                 explains
                 that
                 which
                 he
                 accounts
                 the
                 
                   First
                   Commandment
                
                 ,
                 say
                 ,
                 
                   That
                   any
                   similitude
                   of
                   God
                   is
                   thereby
                   forbidden
                   to
                   be
                   worshipped
                
                 ;
                 
                 
                   because
                   no
                   Image
                   of
                   God
                   is
                   to
                   be
                   worshipped
                   but
                   what
                   is
                   God
                   himself
                   ,
                
                 i.
                 e.
                 
                   his
                   Son
                
                 ?
                 And
                 can
                 any
                 one
                 speak
                 more
                 expressly
                 our
                 sense
                 than
                 S.
                 Augustine
                 here
                 doth
                 ?
                 Let
                 not
                 T.G.
                 then
                 boast
                 of
                 his
                 possession
                 of
                 
                   S.
                   Augustine
                
                 ,
                 unless
                 it
                 be
                 ,
                 as
                 he
                 did
                 lately
                 of
                 
                   all
                   the
                   Fathers
                
                 ;
                 and
                 in
                 truth
                 ,
                 the
                 reason
                 is
                 much
                 alike
                 for
                 both
                 .
                 
                   But
                   as
                   to
                   the
                   division
                   of
                   the
                   Commandments
                   he
                   is
                   of
                
                 T.
                 G
                 
                   's
                   side
                
                 ;
                 and
                 what
                 is
                 that
                 to
                 our
                 business
                 ?
                 If
                 
                   S.
                   Augustine
                
                 be
                 of
                 our
                 side
                 as
                 to
                 the
                 sense
                 of
                 the
                 Commandment
                 ,
                 I
                 can
                 allow
                 him
                 to
                 find
                 out
                 something
                 of
                 the
                 Mysterie
                 of
                 the
                 Trinity
                 in
                 having
                 three
                 Commandments
                 of
                 the
                 
                   First
                   Table
                
                 ;
                 and
                 I
                 can
                 be
                 contented
                 with
                 this
                 ,
                 that
                 the
                 generality
                 of
                 the
                 Fathers
                 were
                 for
                 the
                 other
                 division
                 ,
                 and
                 upon
                 more
                 considerable
                 Reasons
                 .
                 But
                 T.G.
                 saith
                 ,
                 
                 
                   That
                   S.
                
                 Augustine
                 
                   translates
                   this
                   Precept
                   ,
                   Thou
                   shalt
                   not
                   make
                   to
                   thy self
                   any
                   Idol
                   ,
                   and
                   the
                   sense
                   of
                   the
                   Law
                   to
                   be
                   the
                   forbidding
                   the
                   giving
                   the
                   worship
                   of
                   God
                   to
                   Idols
                   .
                
                 One
                 would
                 think
                 by
                 this
                 ,
                 S.
                 Augustine
                 had
                 no
                 other
                 word
                 but
                 Idolum
                 here
                 ;
                 whereas
                 he
                 uses
                 both
                 figmentum
                 
                 and
                 simulachrum
                 ,
                 both
                 which
                 words
                 he
                 elsewhere
                 uses
                 about
                 the
                 Images
                 of
                 the
                 
                   True
                   God.
                
                 But
                 this
                 is
                 their
                 common
                 method
                 ,
                 if
                 they
                 meet
                 with
                 a
                 word
                 in
                 the
                 Fathers
                 that
                 sounds
                 their
                 way
                 ,
                 they
                 never
                 stay
                 to
                 consider
                 the
                 sense
                 of
                 it
                 ,
                 but
                 presently
                 cry
                 out
                 
                   Idolum
                   ,
                   Idolum
                
                 ;
                 and
                 then
                 with
                 the
                 Man
                 at
                 Athens
                 ,
                 take
                 all
                 that
                 comes
                 for
                 their
                 own
                 :
                 So
                 doth
                 
                   T.
                   G.
                
                 boast
                 of
                 the
                 possession
                 of
                 the
                 Fathers
                 upon
                 as
                 slight
                 grounds
                 as
                 he
                 did
                 ;
                 and
                 makes
                 up
                 by
                 the
                 strength
                 of
                 Imagination
                 what
                 is
                 wanting
                 in
                 the
                 goodness
                 of
                 his
                 title
                 ;
                 if
                 at
                 least
                 imagination
                 can
                 sway
                 him
                 so
                 much
                 against
                 the
                 plain
                 evidence
                 of
                 Reason
                 .
              
               
                 
                 Having
                 thus
                 cleared
                 the
                 way
                 by
                 removing
                 these
                 mighty
                 difficulties
                 which
                 
                   T.
                   G.
                
                 had
                 laid
                 in
                 it
                 to
                 obstruct
                 our
                 passage
                 ,
                 I
                 now
                 come
                 to
                 consider
                 the
                 several
                 methods
                 I
                 proposed
                 for
                 finding
                 out
                 the
                 sense
                 of
                 this
                 Law.
                 The
                 first
                 whereof
                 was
                 from
                 the
                 
                   general
                   Terms
                
                 wherein
                 it
                 is
                 expressed
                 ,
                 which
                 are
                 of
                 so
                 large
                 and
                 comprehensive
                 a
                 sense
                 as
                 to
                 take
                 in
                 all
                 manner
                 of
                 representations
                 ,
                 in
                 order
                 to
                 worship
                 ;
                 and
                 I
                 challenged
                 him
                 to
                 shew
                 where
                 the
                 word
                 Temunah
                 which
                 they
                 render
                 similitude
                 as
                 well
                 as
                 we
                 ,
                 is
                 ever
                 used
                 in
                 Scripture
                 to
                 signifie
                 such
                 an
                 Idol
                 as
                 he
                 supposes
                 this
                 Law
                 
                 intends
                 .
                 And
                 to
                 what
                 purpose
                 are
                 words
                 of
                 the
                 largest
                 signification
                 put
                 into
                 a
                 Law
                 ,
                 if
                 the
                 sense
                 be
                 limitted
                 according
                 to
                 the
                 most
                 narrow
                 acceptation
                 of
                 one
                 word
                 mentioned
                 therein
                 ?
                 for
                 there
                 is
                 no
                 kind
                 of
                 Image
                 ,
                 whether
                 graven
                 or
                 painted
                 ,
                 whether
                 of
                 a
                 real
                 or
                 imaginary
                 Being
                 ,
                 but
                 is
                 comprehended
                 under
                 the
                 signification
                 of
                 the
                 words
                 set
                 down
                 in
                 the
                 Law.
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                 
                   that
                   how
                   large
                   soever
                   the
                   signification
                   of
                   this
                   word
                
                 Temunah
                 
                   or
                   similitude
                   be
                   when
                   taken
                   by
                   it self
                   ,
                   yet
                   in
                   our
                   present
                   case
                   ,
                   it
                   is
                   limited
                   by
                   the
                   following
                   words
                   ,
                   Thou
                   shalt
                   not
                   bow
                   down
                   to
                   them
                   nor
                   serve
                   them
                   ,
                   to
                   signifie
                   something
                   which
                   is
                   made
                   to
                   be
                   worshipped
                   as
                   God
                   ,
                   that
                   is
                   ,
                   to
                   be
                   an
                   Idol
                   .
                   And
                   so
                   ,
                   by
                   the
                   word
                   Idol
                   in
                   the
                   Commandment
                   he
                   understands
                   such
                   an
                   Image
                   as
                   is
                   made
                   to
                   represent
                   for
                   worship
                   a
                   Figment
                   that
                   hath
                   no
                   real
                   Being
                   ;
                   and
                   by
                   similitude
                   an
                   Image
                   or
                   resemblance
                   of
                   some
                   real
                   thing
                   ,
                   but
                   falsely
                   imagined
                   to
                   be
                   God
                   ;
                   but
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   was
                   nothing
                   to
                   the
                   purpose
                   to
                   put
                   the
                   word
                   similitude
                   in
                   its
                   largest
                   meaning
                   ,
                   that
                   is
                   ,
                   as
                   signifying
                   any
                   Image
                   whatsoever
                   though
                   made
                   with
                   respect
                   to
                   the
                   worship
                   of
                   the
                   true
                   God
                   ,
                   when
                   God
                   himself
                   commanded
                   the
                   Ark
                   and
                   the
                   Cherubims
                   to
                   be
                   made
                   with
                   that
                   respect
                   :
                
                 (
                 doth
                 he
                 mean
                 to
                 represent
                 the
                 true
                 
                 God
                 ?
                 or
                 to
                 be
                 objects
                 of
                 worship
                 ?
                 which
                 I
                 have
                 already
                 shewed
                 to
                 be
                 false
                 .
                 )
                 
                   That
                   which
                   I
                   am
                   to
                   prove
                   ,
                
                 he
                 saith
                 ,
                 is
                 ,
                 
                   that
                   the
                   word
                   Similitude
                   is
                   to
                   be
                   taken
                   so
                   here
                   ;
                   whereas
                   ,
                
                 he
                 affirms
                 ,
                 
                   that
                   the
                   word
                   similitude
                   is
                   to
                   be
                   restrained
                   to
                   the
                   similitude
                   of
                   false
                   Gods
                   :
                
                 And
                 to
                 make
                 all
                 sure
                 ,
                 he
                 interprets
                 similitude
                 only
                 of
                 the
                 representation
                 of
                 
                   false
                   Gods
                
                 ,
                 and
                 
                   bowing
                   down
                
                 to
                 and
                 
                   worshipping
                   that
                   similitude
                
                 is
                 the
                 
                   Worshipping
                   that
                   Similitude
                   as
                   God
                   :
                   i.
                   e.
                
                 taking
                 the
                 Likeness
                 to
                 be
                 the
                 Thing
                 it self
                 .
                 I
                 cannot
                 blame
                 
                   T.
                   G.
                
                 for
                 making
                 the
                 thing
                 forbidden
                 in
                 the
                 Commandment
                 ,
                 if
                 it
                 be
                 possible
                 ,
                 more
                 absurd
                 than
                 their
                 practice
                 in
                 the
                 worship
                 of
                 Images
                 is
                 ;
                 but
                 ,
                 whether
                 he
                 hath
                 made
                 the
                 sense
                 of
                 the
                 Law
                 or
                 himself
                 more
                 ridiculous
                 let
                 the
                 Reader
                 judge
                 .
                 
                   By
                   similitude
                
                 ,
                 he
                 saith
                 ,
                 
                   is
                   here
                   to
                   be
                   understood
                   ,
                   only
                   the
                   Similitude
                   of
                   False
                   Gods
                   ,
                   as
                   the
                   Sun
                   ,
                   Moon
                   and
                   Stars
                   ,
                   and
                   other
                   like
                   things
                   which
                   they
                   worshipped
                   as
                   Gods
                
                 ;
                 this
                 I
                 confess
                 is
                 intelligible
                 and
                 true
                 ,
                 although
                 not
                 the
                 full
                 meaning
                 of
                 the
                 Commandment
                 ;
                 but
                 what
                 then
                 is
                 ,
                 
                   bowing
                   down
                   to
                   and
                   worshipping
                   this
                   similitude
                   ?
                   that
                   is
                   ,
                
                 saith
                 he
                 ,
                 
                   to
                   worship
                   this
                   similitude
                   as
                   God
                   :
                
                 How
                 is
                 that
                 ?
                 Is
                 it
                 by
                 believing
                 the
                 Similitude
                 to
                 be
                 the
                 Thing
                 ?
                 as
                 the
                 Image
                 of
                 the
                 Sun
                 to
                 be
                 really
                 the
                 Sun
                 ?
                 
                 this
                 is
                 absurd
                 enough
                 of
                 all
                 Conscience
                 ,
                 and
                 they
                 were
                 
                   sottish
                   Idolaters
                
                 indeed
                 that
                 did
                 so
                 .
                 Or
                 is
                 it
                 ,
                 that
                 they
                 thought
                 there
                 was
                 
                   no
                   other
                   God
                   ,
                   besides
                   that
                   similitude
                   ?
                
                 That
                 were
                 strange
                 indeed
                 ,
                 they
                 should
                 think
                 the
                 similitude
                 to
                 be
                 God
                 ,
                 and
                 not
                 the
                 thing
                 represented
                 by
                 it
                 .
                 But
                 so
                 the
                 wise
                 Pope
                 Gregory
                 2.
                 interpreted
                 this
                 Commandment
                 in
                 his
                 incomparable
                 Epistle
                 to
                 
                   Leo
                   Isaurus
                
                 ;
                 
                 The
                 Emperour
                 tells
                 the
                 Pope
                 he
                 durst
                 not
                 allow
                 the
                 Worship
                 of
                 
                   Images
                   ,
                   because
                   of
                   this
                   severe
                   Prohibition
                   of
                   any
                   kind
                   of
                   similitude
                   ,
                   and
                   he
                   desires
                   him
                   to
                   shew
                   ,
                   who
                   it
                   was
                   that
                   since
                   had
                   made
                   it
                   lawful
                   to
                   worship
                   the
                   work
                   of
                   mens
                   Hands
                   .
                   The
                   Pope
                   for
                   this
                
                 calls
                 him
                 ,
                 
                 an
                 Ignoramus
                 ,
                 a
                 dull
                 ,
                 and
                 
                   insolent
                   Fool
                
                 ;
                 and
                 bids
                 him
                 lay
                 aside
                 his
                 pride
                 and
                 
                   haughtiness
                   ,
                   and
                   come
                   and
                   learn
                   of
                   him
                   the
                   meaning
                   of
                   the
                   Commandment
                   .
                
                 And
                 now
                 we
                 expect
                 something
                 becoming
                 an
                 
                   Infallible
                   Head
                
                 of
                 the
                 
                   Church
                   ;
                   This
                   Commandment
                
                 ,
                 saith
                 the
                 
                   Pope
                   ,
                   was
                   made
                   for
                   the
                   sake
                   of
                   the
                   Idolaters
                   who
                   lived
                   in
                   the
                   Land
                   of
                   Promise
                   ,
                   that
                   worshipped
                   living
                   Creatures
                   of
                   Gold
                   and
                   Silver
                   ,
                   and
                   Wood
                   ,
                   and
                   all
                   sorts
                   of
                   Creatures
                   and
                   Fowls
                   of
                   the
                   Aire
                   ;
                   and
                   said
                   ,
                   These
                   are
                   our
                   Gods
                   ,
                   and
                   there
                   is
                   no
                   God
                   besides
                   them
                   ;
                   and
                   for
                   the
                   sake
                   of
                   this
                   workmanship
                   of
                   the
                   Devil
                   ,
                   God
                   said
                   that
                   
                   we
                   should
                   not
                   worship
                   them
                   ;
                   but
                   there
                   is
                   other
                   Workmanship
                   for
                   the
                   Honour
                   of
                   God
                   ,
                   and
                   this
                   men
                   may
                   worship
                   .
                
                 Exceedingly
                 well
                 spoken
                 !
                 The
                 mischief
                 is
                 ,
                 Maimonides
                 saith
                 ,
                 
                   there
                   never
                   were
                   such
                   Fools
                   in
                   the
                   world
                   to
                   believe
                   there
                   was
                   no
                   other
                   God
                   but
                   their
                   Idols
                
                 ;
                 
                 but
                 what
                 is
                 Maimonides
                 his
                 saying
                 to
                 the
                 Head
                 of
                 the
                 Church
                 ?
                 I
                 am
                 not
                 yet
                 satisfied
                 about
                 T.
                 G's
                 worshipping
                 a
                 
                   similitude
                   as
                   God
                
                 ,
                 and
                 so
                 making
                 it
                 an
                 Idol
                 .
                 If
                 it
                 be
                 a
                 God
                 ,
                 how
                 is
                 it
                 the
                 similitude
                 of
                 a
                 God
                 ?
                 If
                 it
                 be
                 not
                 ,
                 how
                 comes
                 it
                 to
                 be
                 worshipped
                 as
                 God
                 ?
                 What
                 is
                 it
                 the
                 similitude
                 of
                 ?
                 of
                 God
                 ?
                 yes
                 .
                 But
                 it
                 is
                 God
                 it self
                 to
                 him
                 that
                 worships
                 it
                 as
                 God
                 ;
                 and
                 so
                 it
                 is
                 the
                 similitude
                 of
                 it self
                 .
                 So
                 that
                 the
                 similitude
                 here
                 forbidden
                 to
                 be
                 worshipped
                 ,
                 is
                 a
                 Thing
                 that
                 is
                 like
                 its
                 own
                 self
                 .
                 
                   T.
                   G.
                
                 in
                 another
                 place
                 saith
                 ,
                 
                 
                   the
                   thing
                   forbidden
                   in
                   the
                   Commandment
                   ,
                   is
                   bowing
                   our selves
                   down
                   to
                   the
                   Images
                   themselves
                   ,
                   and
                   this
                   by
                   the
                   Concession
                   of
                   all
                   is
                   worshipping
                   them
                   instead
                   of
                   God.
                
                 What
                 is
                 this
                 
                   bowing
                   down
                   to
                   the
                   Images
                   themselves
                   ?
                
                 Is
                 it
                 supposing
                 them
                 to
                 be
                 really
                 Gods
                 ?
                 then
                 they
                 are
                 not
                 worshipped
                 as
                 similitudes
                 ;
                 and
                 this
                 seems
                 to
                 be
                 his
                 meaning
                 ,
                 when
                 he
                 saith
                 ,
                 
                   To
                   bow
                   down
                   our selves
                   to
                   the
                   Images
                   themselves
                   ,
                   without
                   any
                   Relation
                   to
                   God
                   ,
                   is
                   to
                   worship
                   them
                   instead
                   
                   of
                   God.
                
                 But
                 I
                 am
                 still
                 to
                 seek
                 for
                 his
                 meaning
                 ;
                 is
                 it
                 
                   bowing
                   down
                   to
                   Images
                   themselves
                
                 ,
                 without
                 relation
                 to
                 any
                 
                   other
                   God
                
                 ?
                 that
                 must
                 suppose
                 that
                 those
                 who
                 do
                 so
                 worship
                 them
                 believe
                 there
                 is
                 
                   no
                   God
                
                 besides
                 the
                 Images
                 ,
                 and
                 that
                 were
                 to
                 make
                 God
                 to
                 forbid
                 a
                 thing
                 ,
                 that
                 we
                 never
                 read
                 to
                 be
                 practised
                 in
                 the
                 World.
                 Or
                 ,
                 is
                 it
                 to
                 suppose
                 those
                 
                   Images
                   themselves
                
                 to
                 be
                 Objects
                 of
                 Worship
                 ?
                 if
                 it
                 be
                 ,
                 then
                 all
                 those
                 stand
                 condemned
                 for
                 Idolaters
                 who
                 assert
                 that
                 
                   Images
                   themselves
                
                 are
                 to
                 be
                 worshipped
                 .
                 Which
                 I
                 have
                 shewed
                 to
                 be
                 the
                 common
                 opinion
                 of
                 their
                 Divines
                 ,
                 and
                 by
                 them
                 thought
                 to
                 be
                 the
                 Decree
                 of
                 the
                 Councils
                 for
                 the
                 worship
                 of
                 Images
                 .
                 Or
                 lastly
                 ,
                 is
                 the
                 worshipping
                 
                   Images
                   themselves
                   ,
                   without
                   relation
                   to
                   the
                   True
                   God
                   ,
                   the
                   worshipping
                   them
                   instead
                   of
                   God
                   ?
                
                 but
                 this
                 is
                 both
                 false
                 ,
                 and
                 impertinent
                 .
                 It
                 is
                 false
                 ,
                 because
                 they
                 who
                 worship
                 Images
                 without
                 relation
                 to
                 the
                 
                   true
                   God
                
                 ,
                 may
                 yet
                 worship
                 them
                 barely
                 as
                 they
                 represent
                 a
                 
                   false
                   God
                
                 (
                 as
                 the
                 wisest
                 of
                 the
                 Heathens
                 did
                 )
                 and
                 therefore
                 not
                 
                   as
                   God
                
                 ;
                 and
                 Eusebius
                 saith
                 in
                 general
                 of
                 the
                 Heathens
                 ,
                 
                 
                   that
                   they
                   did
                   not
                   look
                   on
                   their
                   Images
                   as
                   Gods
                   :
                
                 it
                 is
                 impertinent
                 ,
                 because
                 by
                 the
                 confession
                 of
                 their
                 own
                 Writers
                 (
                 as
                 I
                 have
                 shewed
                 )
                 an
                 Image
                 that
                 
                 hath
                 relation
                 to
                 the
                 
                   True
                   God
                
                 may
                 be
                 worshipped
                 
                   as
                   God
                
                 ,
                 when
                 
                   divine
                   worship
                
                 is
                 given
                 to
                 an
                 Image
                 of
                 God
                 or
                 Christ.
                 And
                 therefore
                 all
                 this
                 adoe
                 is
                 to
                 no
                 purpose
                 ;
                 for
                 this
                 Commandment
                 must
                 then
                 be
                 so
                 understood
                 ,
                 as
                 to
                 exclude
                 the
                 worship
                 of
                 the
                 
                   True
                   God
                
                 by
                 an
                 Image
                 .
                 Otherwise
                 it
                 cannot
                 be
                 unlawful
                 to
                 give
                 any
                 
                   kind
                   of
                   worship
                
                 to
                 an
                 Image
                 of
                 the
                 
                   True
                   God
                
                 ;
                 and
                 so
                 the
                 Gnosticks
                 were
                 not
                 to
                 blame
                 in
                 the
                 worship
                 they
                 gave
                 to
                 the
                 Image
                 of
                 Christ
                 ,
                 although
                 they
                 stand
                 condemned
                 in
                 all
                 Ages
                 of
                 the
                 Church
                 for
                 it
                 .
                 If
                 this
                 were
                 unlawful
                 ,
                 (
                 as
                 they
                 all
                 say
                 it
                 is
                 unlawful
                 to
                 Sacrifice
                 to
                 an
                 Image
                 )
                 then
                 some
                 kind
                 of
                 worshipping
                 the
                 
                   True
                   God
                
                 by
                 an
                 Image
                 is
                 forbidden
                 by
                 the
                 second
                 Commandment
                 .
                 And
                 now
                 let
                 the
                 Reader
                 judge
                 ,
                 how
                 well
                 T.G.
                 hath
                 acquitted
                 himself
                 in
                 his
                 admirable
                 undertakings
                 ,
                 
                 when
                 he
                 saith
                 ,
                 with
                 so
                 much
                 confidence
                 ,
                 
                   that
                   the
                   second
                   Commandment
                   speaks
                   not
                   one
                   Word
                   against
                   the
                   worshipping
                   God
                   himself
                   by
                   an
                   Image
                
                 ;
                 which
                 is
                 to
                 charge
                 the
                 whole
                 Christian
                 Church
                 with
                 Folly
                 and
                 Ignorance
                 in
                 condemning
                 the
                 Carpocratians
                 ,
                 for
                 worshipping
                 the
                 Image
                 of
                 Christ
                 with
                 
                   divine
                   worship
                   ;
                   who
                
                 saith
                 Bellarmin
                 ,
                 
                 sine
                 dubio
                 Imaginem
                 ejus
                 propter
                 ipsum
                 colebant
                 ,
                 
                   without
                   all
                   doubt
                   worshipped
                   the
                   Image
                   of
                   Christ
                   with
                   relation
                   to
                   him
                   .
                
              
               
               
                 But
                 still
                 when
                 
                   T.
                   G.
                
                 is
                 miserably
                 mistaken
                 ,
                 
                 the
                 Fathers
                 must
                 bear
                 the
                 blame
                 of
                 it
                 .
                 Alas
                 poor
                 Fathers
                 !
                 Must
                 you
                 bear
                 the
                 load
                 of
                 all
                 his
                 miscarriages
                 ?
                 It
                 is
                 but
                 doing
                 you
                 justice
                 ,
                 to
                 vindicate
                 your
                 innocency
                 in
                 this
                 righteous
                 Cause
                 .
                 He
                 tells
                 me
                 ,
                 
                 
                   that
                   I
                   must
                   prove
                   against
                   these
                   Fathers
                   (
                   viz.
                   Origen
                
                 and
                 
                   Theodoret
                   )
                   and
                   the
                   general
                   sense
                   of
                   the
                   Church
                   of
                   Christ
                   for
                   so
                   many
                   hundred
                   years
                   ,
                   that
                   the
                   word
                   similitude
                   is
                   to
                   be
                   taken
                   in
                   the
                   second
                   Commandment
                   for
                   any
                   Image
                   made
                   with
                   respect
                   to
                   the
                   worship
                   of
                   God.
                
                 A
                 very
                 easie
                 undertaking
                 in
                 it self
                 ;
                 but
                 by
                 no
                 means
                 either
                 
                   against
                   those
                   Fathers
                   ,
                   or
                   the
                   sense
                   of
                   the
                   Christian
                   Church
                   for
                   many
                   hundred
                   years
                   ,
                
                 which
                 is
                 as
                 plainly
                 on
                 my
                 side
                 in
                 this
                 case
                 ,
                 as
                 it
                 is
                 in
                 the
                 Articles
                 of
                 the
                 Creed
                 ;
                 as
                 may
                 be
                 seen
                 in
                 the
                 foregoing
                 Chapters
                 .
                 But
                 
                   T.
                   G.
                
                 is
                 again
                 unlucky
                 when
                 he
                 pretends
                 to
                 the
                 Fathers
                 ;
                 for
                 those
                 
                   two
                   Fathers
                
                 he
                 mentions
                 are
                 point-blank
                 against
                 him
                 in
                 this
                 matter
                 :
                 witness
                 the
                 many
                 citations
                 I
                 there
                 produced
                 out
                 of
                 Origen
                 ;
                 wherein
                 ,
                 he
                 saith
                 ,
                 
                   the
                   Christians
                   durst
                   have
                   no
                   Images
                   of
                   the
                   Deity
                   ,
                   because
                   of
                   this
                   Commandment
                   ;
                   and
                   that
                   they
                   would
                   rather
                   dye
                   than
                   defile
                   themselves
                   with
                   such
                   an
                   impiety
                   .
                
                 And
                 even
                 
                 Theodoret
                 himself
                 saith
                 ,
                 
                 
                   they
                   were
                   forbidden
                   to
                   make
                   any
                   Image
                   of
                   God
                   ,
                   because
                   they
                   saw
                   no
                   similitude
                   of
                   him
                   :
                
                 and
                 which
                 is
                 more
                 to
                 
                   T.
                   G.
                
                 even
                 the
                 
                   Nicene
                   Council
                
                 and
                 the
                 great
                 Patrons
                 of
                 Images
                 for
                 a
                 long
                 time
                 after
                 ,
                 did
                 yield
                 that
                 the
                 second
                 Commandment
                 did
                 forbid
                 the
                 making
                 or
                 worshipping
                 any
                 representation
                 of
                 God
                 ;
                 as
                 I
                 have
                 already
                 at
                 large
                 proved
                 .
                 If
                 I
                 might
                 advise
                 
                   T.
                   G.
                
                 I
                 would
                 never
                 have
                 him
                 venture
                 at
                 the
                 Fathers
                 again
                 ;
                 but
                 be
                 contented
                 to
                 bear
                 his
                 own
                 burdens
                 ;
                 and
                 out
                 of
                 meer
                 pity
                 to
                 them
                 ,
                 not
                 to
                 load
                 them
                 with
                 the
                 imputation
                 of
                 his
                 own
                 infirmities
                 ,
                 if
                 not
                 wilful
                 mistakes
                 .
                 To
                 make
                 it
                 appear
                 that
                 the
                 intention
                 of
                 the
                 Law
                 was
                 not
                 meerly
                 against
                 the
                 Idols
                 of
                 the
                 Heathens
                 ,
                 I
                 added
                 these
                 words
                 
                   If
                   this
                   had
                   been
                   the
                   meaning
                   of
                   the
                   Law
                   ,
                   why
                   was
                   it
                   not
                   more
                   plainly
                   expressed
                   ?
                   why
                   were
                   none
                   of
                   the
                   words
                   elsewhere
                   used
                   by
                   way
                   of
                   contempt
                   of
                   the
                   Heathen
                   Idols
                   here
                   mentioned
                   ,
                   as
                   being
                   less
                   liable
                   to
                   ambiguity
                   ?
                   why
                   in
                   so
                   short
                   a
                   comprehension
                   of
                   Laws
                   ,
                   is
                   this
                   Law
                   so
                   much
                   enlarged
                   above
                   what
                   it
                   might
                   have
                   been
                   ,
                   if
                   nothing
                   but
                   what
                   he
                   saith
                   ,
                   were
                   to
                   be
                   meant
                   by
                   it
                   ?
                   For
                   then
                   the
                   meaning
                   of
                   the
                   two
                   first
                   precepts
                   might
                   have
                   been
                   summed
                   up
                   in
                   very
                   few
                   words
                   ,
                   
                   
                     Thou
                     shalt
                     have
                     no
                     other
                     Gods
                     but
                     me
                     ,
                  
                   and
                   
                     Thou
                     shalt
                     worship
                     the
                     Images
                     of
                     no
                     other
                     Gods
                     but
                     me
                     .
                  
                
                 To
                 all
                 this
                 ,
                 which
                 is
                 surely
                 something
                 more
                 than
                 saying
                 ,
                 
                   that
                   it
                   is
                   ridiculous
                   to
                   imagine
                   the
                   Law
                   means
                   any
                   thing
                   else
                   ;
                   T.
                   G.
                
                 answers
                 not
                 one
                 word
                 :
                 
                 but
                 instead
                 of
                 that
                 he
                 spends
                 some
                 pages
                 about
                 
                   two
                   similitudes
                
                 ,
                 one
                 of
                 mine
                 ,
                 and
                 another
                 quainter
                 of
                 his
                 own
                 ;
                 which
                 must
                 stand
                 or
                 fall
                 according
                 to
                 the
                 Reason
                 given
                 for
                 the
                 sense
                 of
                 the
                 Law
                 ;
                 and
                 therefore
                 I
                 shall
                 pass
                 them
                 over
                 .
                 Only
                 for
                 his
                 desiring
                 me
                 ,
                 
                   to
                   make
                   my
                   similitude
                   run
                   on
                   all
                   four
                   ,
                   as
                   the
                   Beasts
                   mentioned
                   in
                   it
                
                 ;
                 it
                 is
                 such
                 a
                 piece
                 of
                 Wit
                 ,
                 that
                 I
                 desire
                 he
                 may
                 enjoy
                 the
                 comfort
                 of
                 it
                 .
              
               
                 But
                 he
                 hath
                 not
                 yet
                 done
                 with
                 the
                 word
                 
                   Pesel
                   ;
                   which
                
                 ,
                 he
                 saith
                 ,
                 
                 
                   the
                   LXX
                   .
                   would
                   never
                   have
                   rendred
                   it
                   here
                   contrary
                   to
                   their
                   custome
                   ,
                   Idol
                   ,
                   without
                   some
                   particular
                   Reason
                   for
                   it
                   .
                
                 What
                 
                   particular
                   Reason
                
                 was
                 there
                 here
                 ,
                 more
                 than
                 in
                 the
                 repetition
                 of
                 the
                 
                   Commandment
                   ,
                   Deut.
                   5.8
                
                 ?
                 where
                 they
                 translate
                 it
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 in
                 the
                 
                   Alex.
                   M
                   S.
                
                 and
                 in
                 other
                 Copies
                 of
                 the
                 LXX
                 .
                 Deut.
                 4.16
                 .
                 Was
                 there
                 not
                 as
                 much
                 reason
                 to
                 have
                 used
                 the
                 same
                 word
                 in
                 those
                 places
                 as
                 in
                 this
                 ,
                 since
                 the
                 Commandment
                 is
                 the
                 very
                 same
                 ?
                 And
                 for
                 the
                 other
                 places
                 ,
                 he
                 mentions
                 ,
                 as
                 Isaiah
                 40.18
                 —
                 
                 44.9
                 ,
                 10
                 ,
                 13.
                 
                 I
                 dare
                 leave
                 it
                 to
                 the
                 examination
                 of
                 any
                 man
                 ,
                 whether
                 they
                 do
                 not
                 far
                 better
                 prove
                 ,
                 that
                 an
                 Idol
                 in
                 Scripture
                 is
                 an
                 Image
                 set
                 up
                 for
                 worship
                 ,
                 than
                 that
                 by
                 
                   graven
                   Image
                
                 is
                 meant
                 an
                 
                   Heathen
                   Idol
                
                 .
                 This
                 I
                 am
                 certain
                 of
                 ,
                 that
                 
                   Pet.
                   Picherellus
                
                 an
                 excellent
                 Critick
                 ,
                 
                 and
                 learned
                 Divine
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 was
                 convinced
                 by
                 comparing
                 of
                 these
                 places
                 ,
                 
                   that
                   the
                   signification
                   of
                   an
                   Idol
                   in
                   the
                   second
                   Commandment
                   ,
                   is
                   the
                   same
                   with
                   that
                   of
                   a
                   graven
                   Image
                   ;
                   and
                   that
                   the
                   using
                   any
                   outward
                   sign
                   of
                   worship
                   before
                   any
                   Image
                   is
                   the
                   thing
                   forbidden
                   in
                   this
                   Commandment
                   ,
                
                 
                 
                   and
                   that
                   the
                   doing
                   so
                   is
                   that
                   Idolatry
                   which
                   God
                   hath
                   threatned
                   so
                   severely
                   to
                   punish
                   :
                
                 which
                 I
                 beseeth
                 
                   T.
                   G.
                
                 and
                 those
                 of
                 his
                 Church
                 to
                 consider
                 ,
                 and
                 repent
                 .
              
               
                 The
                 second
                 way
                 I
                 proposed
                 to
                 find
                 out
                 the
                 sense
                 of
                 the
                 Commandment
                 was
                 from
                 the
                 Reason
                 of
                 it
                 ;
                 
                 which
                 ,
                 I
                 said
                 ,
                 
                   the
                   Scripture
                   tells
                   us
                   was
                   derived
                   from
                   Gods
                   infinite
                   and
                   incomprehensible
                   nature
                   which
                   could
                   not
                   be
                   represented
                   to
                   men
                   ,
                   but
                   in
                   a
                   way
                   that
                   must
                   be
                   an
                   infinite
                   disparagement
                   to
                   it
                   .
                   For
                   which
                   I
                   produced
                   Isaiah
                   40.19
                   ,
                   20
                   ,
                   21
                   ,
                   22.
                   
                   
                     To
                     whom
                     will
                     ye
                     liken
                     God
                     ?
                     or
                     what
                     likeness
                     will
                     ye
                     compare
                     to
                     him
                     ?
                     The
                     workman
                     
                     melteth
                     a
                     graven
                     Image
                     ,
                     and
                     the
                     Goldsmith
                     spreadeth
                     it
                     over
                     with
                     gold
                     ,
                  
                   &c.
                   
                   
                     Have
                     ye
                     not
                     known
                     ,
                     have
                     ye
                     not
                     heard
                     ?
                     hath
                     it
                     not
                     been
                     told
                     you
                     from
                     the
                     beginning
                     ?
                     Have
                     ye
                     not
                     understood
                     from
                     the
                     foundation
                     of
                     the
                     earth
                     ?
                     It
                     is
                     he
                     that
                     sitteth
                     upon
                     the
                     circle
                     of
                     the
                     earth
                     ,
                  
                   &c.
                   
                   Whence
                   I
                   desired
                   to
                   know
                   ,
                   whether
                   this
                   reason
                   be
                   given
                   against
                   
                     Heathen
                     Idols
                  
                   ,
                   or
                   those
                   Images
                   which
                   were
                   worshipped
                   for
                   Gods
                   or
                   no
                   ?
                   or
                   whether
                   by
                   this
                   reason
                   ,
                   God
                   doth
                   not
                   declare
                   ,
                   that
                   all
                   worship
                   given
                   to
                   him
                   by
                   any
                   
                     visible
                     representation
                  
                   of
                   him
                   is
                   extremely
                   dishonourable
                   to
                   him
                   ?
                   And
                   to
                   this
                   purpose
                   when
                   this
                   precept
                   is
                   enforced
                   on
                   the
                   people
                   of
                   Israel
                   by
                   a
                   very
                   particular
                   caution
                   ,
                   
                   
                     Take
                     ye
                     therefore
                     good
                     heed
                     to
                     your selves
                     ,
                     lest
                     ye
                     corrupt
                     your selves
                     ,
                     and
                     make
                     you
                     a
                     graven
                     Image
                     ,
                     the
                     similitude
                     of
                     any
                     figure
                     ,
                  
                   &c.
                   the
                   ground
                   of
                   that
                   Caution
                   is
                   expressed
                   in
                   these
                   words
                   ,
                   
                     For
                     ye
                     saw
                     no
                     manner
                     of
                     similitude
                     on
                     the
                     day
                     that
                     the
                     Lord
                     spake
                     unto
                     you
                     .
                  
                   If
                   the
                   whole
                   intention
                   of
                   the
                   Law
                   had
                   been
                   only
                   to
                   keep
                   them
                   from
                   worshipping
                   the
                   
                     Heathen
                     Idols
                  
                   ,
                   or
                   
                     Images
                     for
                     Gods
                  
                   ,
                   to
                   what
                   purpose
                   is
                   it
                   here
                   mentioned
                   that
                   they
                   saw
                   no
                   
                     similitude
                     of
                     God
                  
                   ,
                   when
                   he
                   spake
                   to
                   them
                   ?
                   
                   For
                   although
                   God
                   appeared
                   with
                   a
                   similitude
                   then
                   ,
                   yet
                   there
                   might
                   have
                   been
                   great
                   Reason
                   against
                   worshipping
                   the
                   
                     Heathen
                     Idols
                  
                   ,
                   or
                   fixing
                   the
                   intention
                   of
                   their
                   worship
                   on
                   the
                   bare
                   Image
                   .
                   But
                   this
                   was
                   a
                   very
                   great
                   Reason
                   why
                   they
                   ought
                   not
                   to
                   think
                   of
                   honouring
                   God
                   by
                   an
                   Image
                   ;
                   for
                   if
                   he
                   had
                   judged
                   that
                   a
                   suitable
                   way
                   of
                   Worship
                   to
                   his
                   Nature
                   and
                   Excellency
                   ,
                   he
                   would
                   not
                   have
                   left
                   the
                   choice
                   of
                   the
                   similitude
                   to
                   themselves
                   ,
                   but
                   would
                   have
                   appeared
                   himself
                   in
                   such
                   a
                   similitude
                   as
                   had
                   best
                   pleased
                   him
                   .
                
                 
                   This
                   Discourse
                
                 T.G.
                 saith
                 ,
                 
                 
                   is
                   apt
                   enough
                   to
                   delude
                   a
                   vulgar
                   Auditory
                   out
                   of
                   the
                   Pulpit
                
                 (
                 I
                 with
                 their
                 Pulpits
                 had
                 never
                 any
                 worse
                 before
                 not
                 vulgar
                 Auditories
                 )
                 
                   but
                   altogether
                   empty
                   and
                   insignificant
                   when
                   brought
                   to
                   the
                   Test
                   of
                   Reason
                   .
                
                 That
                 is
                 to
                 be
                 tried
                 ,
                 whether
                 my
                 Reason
                 or
                 his
                 Answer
                 will
                 be
                 found
                 so
                 :
                 However
                 ,
                 he
                 saith
                 ,
                 
                   this
                   doth
                   not
                   prove
                   it
                   Idolatry
                   .
                
                 No!
                 that
                 is
                 very
                 strange
                 ,
                 for
                 if
                 the
                 
                   Image
                   of
                   God
                
                 ,
                 when
                 worshipped
                 ,
                 be
                 an
                 Idol
                 and
                 forbidden
                 as
                 such
                 in
                 the
                 Commandment
                 ,
                 then
                 I
                 suppose
                 the
                 worship
                 of
                 it
                 is
                 Idolatry
                 .
                 But
                 none
                 so
                 blind
                 as
                 they
                 that
                 will
                 not
                 see
                 .
              
               
                 Now
                 for
                 the
                 terrible
                 Test
                 of
                 Reason
                 .
                 He
                 saith
                 1.
                 
                 
                   That
                   all
                   representations
                   of
                   
                   God
                   ,
                   are
                   not
                   dishonourable
                   to
                   him
                
                 ;
                 and
                 for
                 that
                 ,
                 he
                 produces
                 a
                 
                   Hieroglyphical
                   Picture
                   of
                   a
                   three
                   corner'd
                   light
                   within
                   a
                   Cloud
                   ,
                
                 
                 
                   and
                   the
                   name
                   Iehovah
                   in
                   the
                   midst
                   of
                   it
                   in
                   the
                   Frontispiece
                   of
                   a
                   Book
                   of
                   Common
                   Prayer
                   ,
                   by
                
                 Rob.
                 Barker
                 ,
                 1642.
                 from
                 whence
                 he
                 inferrs
                 ,
                 
                   that
                   the
                   Church
                   of
                
                 England
                 
                   doth
                   not
                   look
                   on
                   all
                   visible
                   representations
                   as
                   an
                   infinite
                   disparagement
                   to
                   God.
                
                 As
                 though
                 the
                 Church
                 of
                 England
                 were
                 concerned
                 in
                 all
                 the
                 Fancies
                 of
                 Engravers
                 in
                 the
                 Frontispieces
                 of
                 Books
                 publickly
                 allowed
                 :
                 He
                 might
                 better
                 have
                 proved
                 that
                 we
                 worship
                 
                   Iupiter
                   Ammon
                
                 in
                 our
                 Churches
                 ,
                 because
                 in
                 some
                 he
                 may
                 see
                 Moses
                 painted
                 with
                 Horns
                 on
                 his
                 Forehead
                 ;
                 I
                 do
                 not
                 think
                 our
                 Church
                 ever
                 determined
                 that
                 Moses
                 should
                 have
                 horns
                 ,
                 any
                 more
                 than
                 it
                 appointed
                 such
                 an
                 
                   Hieroglyphical
                   Representation
                
                 of
                 God.
                 Is
                 our
                 Church
                 the
                 only
                 place
                 in
                 the
                 World
                 ,
                 where
                 the
                 Painters
                 have
                 lost
                 their
                 old
                 priviledge
                 ,
                 
                   quidlibet
                   audendi
                
                 ?
                 
                 
                   There
                   needs
                   no
                   great
                   atonement
                   to
                   be
                   made
                   between
                   the
                   Church
                   of
                
                 England
                 
                   and
                   me
                   in
                   this
                   matter
                
                 :
                 for
                 the
                 Church
                 of
                 England
                 declares
                 in
                 the
                 Book
                 of
                 Homilies
                 ,
                 
                 
                   that
                   the
                   Images
                   of
                   God
                   the
                   Father
                   ,
                   Son
                   and
                   Holy
                   Ghost
                   are
                   expresly
                   forbidden
                   and
                   condemned
                   by
                   these
                   very
                   Scriptures
                   I
                   mentioned
                   .
                   For
                   how
                   can
                   God
                   a
                   
                   most
                   pure
                   Spirit
                   ,
                   whom
                   man
                   never
                   saw
                   ,
                   be
                   expressed
                   by
                   a
                   gross
                   body
                   ,
                   or
                   visible
                   similitude
                   ?
                   or
                   how
                   can
                   the
                   infinite
                   Majesty
                   and
                   Greatness
                   of
                   God
                   incomprehensible
                   to
                   mans
                   mind
                   ,
                   much
                   more
                   not
                   able
                   to
                   be
                   compassed
                   with
                   the
                   sense
                   ,
                   be
                   expressed
                   in
                   an
                   Image
                   ?
                
                 With
                 more
                 to
                 the
                 same
                 purpose
                 ,
                 by
                 which
                 our
                 Church
                 declares
                 ,
                 as
                 plainly
                 as
                 possible
                 ,
                 that
                 all
                 Images
                 of
                 God
                 are
                 a
                 disparagement
                 to
                 the
                 
                   Divine
                   Nature
                
                 ;
                 therefore
                 let
                 
                   T.
                   G.
                
                 make
                 amends
                 to
                 our
                 Church
                 of
                 England
                 for
                 this
                 and
                 other
                 affronts
                 he
                 hath
                 put
                 upon
                 her
                 .
                 Here
                 is
                 nothing
                 of
                 the
                 Test
                 of
                 Reason
                 ,
                 or
                 Honesty
                 in
                 all
                 this
                 ;
                 let
                 us
                 see
                 whether
                 it
                 lies
                 in
                 what
                 follows
                 .
                 
                 2.
                 
                 He
                 saith
                 ,
                 
                   That
                   Images
                   of
                   God
                   may
                   be
                   considered
                   two
                   waies
                   ,
                   either
                   as
                   made
                   to
                   represent
                   the
                   Divinity
                   it self
                   ,
                   or
                   Analogically
                
                 ;
                 this
                 distinction
                 I
                 have
                 already
                 fully
                 examined
                 ,
                 and
                 shewed
                 it
                 to
                 be
                 neither
                 fit
                 for
                 Pulpit
                 nor
                 Schools
                 ,
                 and
                 that
                 all
                 Images
                 of
                 God
                 are
                 condemned
                 by
                 the
                 
                   Nicene
                   Fathers
                
                 themselves
                 ,
                 as
                 dishonourable
                 to
                 Him.
                 3.
                 
                 He
                 saith
                 ,
                 
                   That
                   the
                   Reason
                   of
                   the
                   Law
                   was
                   to
                   keep
                   them
                   in
                   their
                   duty
                   of
                   giving
                   Soveraign
                   Worship
                   to
                   God
                   alone
                   ,
                
                 
                 
                   by
                   restraining
                   them
                   from
                   Idolatry
                
                 .
                 This
                 is
                 now
                 the
                 
                   Severe
                   Test
                
                 ,
                 that
                 my
                 Reason
                 cannot
                 stand
                 before
                 .
                 And
                 was
                 it
                 indeed
                 only
                 
                   Soveraign
                   worship
                   to
                   God
                
                 ,
                 
                 that
                 was
                 required
                 by
                 the
                 Law
                 to
                 restrain
                 them
                 from
                 
                   Idolatry
                   ?
                   Doth
                   this
                   appear
                
                 (
                 to
                 return
                 his
                 own
                 words
                 )
                 
                   in
                   the
                   Law
                   it self
                   ,
                   or
                   in
                   the
                   Preface
                   ,
                
                 
                 
                   or
                   in
                   the
                   Commination
                   against
                   the
                   transgressors
                   of
                   it
                   ?
                
                 if
                 in
                 none
                 of
                 these
                 places
                 ,
                 nor
                 any
                 where
                 else
                 in
                 Scripture
                 ,
                 methinks
                 it
                 is
                 somewhat
                 hard
                 venturing
                 upon
                 this
                 distinction
                 of
                 Soveraign
                 and
                 
                   inferiour
                   worship
                
                 ,
                 when
                 the
                 words
                 are
                 so
                 general
                 ,
                 
                   Thou
                   shalt
                   not
                   bow
                   down
                   to
                   them
                   ,
                   nor
                   worship
                   them
                   ?
                
                 And
                 if
                 God
                 be
                 
                   so
                   jealous
                   a
                   God
                
                 in
                 this
                 matter
                 of
                 worship
                 ,
                 he
                 will
                 not
                 be
                 put
                 off
                 with
                 idle
                 distinctions
                 of
                 vain
                 men
                 ,
                 that
                 have
                 no
                 colour
                 or
                 pretence
                 from
                 the
                 Law
                 :
                 for
                 whether
                 the
                 worship
                 be
                 supreme
                 or
                 inferiour
                 ,
                 it
                 is
                 worship
                 ;
                 and
                 whether
                 it
                 be
                 one
                 or
                 the
                 other
                 ,
                 do
                 they
                 not
                 
                   bow
                   down
                   to
                   Images
                
                 ?
                 and
                 what
                 can
                 be
                 forbidden
                 in
                 more
                 express
                 words
                 than
                 these
                 are
                 ?
                 But
                 
                   T.
                   G.
                
                 proves
                 his
                 assertion
                 ,
                 
                 1.
                 
                 
                   From
                   the
                   Preface
                   of
                   the
                   Law
                   ;
                   because
                   the
                   Reason
                   there
                   assigned
                   ,
                   is
                   ,
                   I
                   am
                   the
                   Lord
                   thy
                   God
                
                 ;
                 therefore
                 
                   Soveraign
                   honour
                
                 is
                 only
                 to
                 be
                 given
                 to
                 me
                 ,
                 and
                 to
                 none
                 besides
                 me
                 .
                 Or
                 ,
                 as
                 I
                 think
                 ,
                 it
                 is
                 better
                 expressed
                 in
                 the
                 following
                 words
                 ,
                 
                   Thou
                   shalt
                   have
                   no
                   other
                   Gods
                   but
                   me
                   :
                
                 and
                 who
                 denies
                 ,
                 or
                 doubts
                 of
                 this
                 ?
                 but
                 what
                 is
                 this
                 to
                 the
                 
                   Second
                   Commandment
                   ?
                   Yes
                
                 ,
                 saith
                 
                   T.
                   G.
                   The
                   same
                   reason
                   
                   is
                   enforced
                   from
                   Gods
                   jealousie
                   of
                   his
                   honor
                
                 :
                 very
                 well
                 ,
                 
                   of
                   His
                   Soveraign
                   Honour
                   ?
                   but
                   provided
                   ,
                   that
                   supreme
                   worship
                   be
                   reserved
                   to
                   Him
                   ,
                   He
                   doth
                   not
                   regard
                   an
                   inferiour
                   worship
                   being
                   given
                   to
                   Images
                   :
                
                 Might
                 not
                 
                   T.
                   G.
                
                 as
                 well
                 have
                 explained
                 the
                 
                   First
                   Commandment
                
                 after
                 the
                 same
                 manner
                 ,
                 
                   Thou
                   shalt
                   have
                   no
                   other
                   Soveraign
                   Gods
                   besides
                   me
                
                 ;
                 but
                 inferiour
                 and
                 
                   subordinate
                   Deities
                
                 you
                 may
                 have
                 ,
                 as
                 many
                 as
                 you
                 please
                 ,
                 notwithstanding
                 the
                 Reason
                 of
                 the
                 Law
                 ;
                 which
                 
                   T.
                   G.
                
                 thus
                 paraphrases
                 ,
                 
                   I
                   am
                   the
                   only
                   supreme
                   and
                   super-excellent
                   Being
                   ,
                   above
                   all
                   ,
                   and
                   over
                   all
                   ,
                   to
                   whom
                   therefore
                   Soveraign
                   Honour
                   is
                   only
                   to
                   be
                   given
                   ,
                   and
                   to
                   none
                   besides
                   me
                   .
                
                 Very
                 true
                 ,
                 say
                 the
                 
                   Heathen
                   Idolaters
                
                 ,
                 we
                 yield
                 you
                 every
                 word
                 of
                 this
                 ,
                 and
                 why
                 then
                 do
                 you
                 charge
                 us
                 with
                 Idolatry
                 ?
                 Thus
                 by
                 the
                 admirable
                 Test
                 of
                 T.
                 G's
                 reason
                 ,
                 the
                 
                   Heathen
                   Idolaters
                
                 are
                 excused
                 from
                 the
                 breach
                 of
                 the
                 
                   First
                   Commandment
                
                 ,
                 as
                 well
                 as
                 the
                 Papists
                 from
                 the
                 breach
                 of
                 the
                 Second
                 .
                 2.
                 
                 He
                 proves
                 it
                 
                   from
                   the
                   necessary
                   connexion
                   between
                   the
                   prohibition
                   of
                   the
                   Law
                   on
                   the
                   one
                   side
                   ,
                
                 
                 
                   and
                   the
                   supreme
                   excellency
                   of
                   the
                   Divine
                   Nature
                   on
                   the
                   other
                   ;
                   For
                   from
                   the
                   supreme
                   excellency
                   of
                   God
                   ,
                   it
                   necessarily
                   follows
                   that
                   Soveraign
                   Worship
                   is
                   due
                   only
                   to
                   it
                   ,
                   and
                   not
                   to
                   be
                   given
                   to
                   any
                   other
                   Image
                   or
                   
                   thing
                   :
                   but
                   if
                   we
                   consider
                   Him
                   as
                   invisible
                   only
                   and
                   irrepresentable
                   ,
                   it
                   doth
                   not
                   follow
                   on
                   that
                   account
                   precisely
                   ,
                   that
                   Soveraign
                   worship
                   or
                   indeed
                   any
                   worship
                   at
                   all
                   is
                   due
                   unto
                   it
                   .
                
                 Which
                 is
                 just
                 like
                 this
                 manner
                 of
                 Reasoning
                 .
                 The
                 
                   Supreme
                   Authority
                
                 of
                 a
                 Husband
                 ,
                 is
                 the
                 Reason
                 why
                 the
                 Wife
                 is
                 to
                 obey
                 him
                 ;
                 but
                 if
                 she
                 consider
                 her
                 Husband
                 ,
                 as
                 his
                 name
                 is
                 Iohn
                 or
                 Thomas
                 ,
                 or
                 as
                 he
                 hath
                 such
                 features
                 in
                 his
                 face
                 ;
                 it
                 doth
                 not
                 follow
                 on
                 that
                 
                   account
                   precisely
                
                 ,
                 that
                 she
                 is
                 bound
                 to
                 obey
                 him
                 and
                 none
                 else
                 for
                 her
                 Husband
                 .
                 And
                 what
                 of
                 all
                 this
                 ,
                 for
                 the
                 love
                 of
                 
                   School
                   Divinity
                
                 ?
                 May
                 not
                 the
                 reason
                 of
                 obedience
                 be
                 taken
                 from
                 one
                 particular
                 thing
                 in
                 a
                 Person
                 ;
                 and
                 yet
                 there
                 be
                 a
                 general
                 obligation
                 of
                 obedience
                 to
                 that
                 Person
                 ,
                 and
                 to
                 
                   none
                   else
                   besides
                   him
                
                 ?
                 Although
                 the
                 features
                 of
                 his
                 countenance
                 be
                 no
                 Reason
                 of
                 obedience
                 ,
                 yet
                 they
                 may
                 serve
                 to
                 
                   discriminate
                   him
                
                 from
                 any
                 other
                 Person
                 ,
                 whom
                 she
                 is
                 not
                 to
                 love
                 and
                 obey
                 .
                 And
                 in
                 case
                 ,
                 he
                 forbids
                 her
                 familiarity
                 with
                 one
                 of
                 his
                 servants
                 ,
                 because
                 this
                 would
                 be
                 a
                 great
                 disparagement
                 to
                 him
                 ;
                 doth
                 it
                 follow
                 that
                 because
                 his
                 Superiority
                 is
                 the
                 general
                 Reason
                 of
                 obedience
                 ,
                 he
                 may
                 not
                 give
                 a
                 particular
                 Reason
                 for
                 a
                 
                   special
                   Command
                
                 ?
                 This
                 is
                 the
                 case
                 here
                 .
                 
                   Gods
                   Supreme
                   Excellency
                
                 is
                 granted
                 to
                 be
                 the
                 
                   general
                   Reason
                
                 of
                 
                 obedience
                 to
                 all
                 
                   Gods
                   Commands
                
                 ;
                 but
                 in
                 case
                 he
                 gives
                 some
                 particular
                 precept
                 ,
                 as
                 not
                 to
                 
                   worship
                   any
                   Image
                
                 ,
                 may
                 not
                 he
                 assign
                 a
                 Reason
                 proper
                 to
                 it
                 ?
                 And
                 what
                 can
                 be
                 a
                 more
                 proper
                 reason
                 against
                 making
                 or
                 worshipping
                 any
                 representation
                 of
                 God
                 ,
                 than
                 to
                 say
                 ,
                 
                   He
                   cannot
                   be
                   represented
                   ?
                   Meer
                   invisibility
                
                 I
                 grant
                 is
                 no
                 
                   general
                   reason
                
                 of
                 obedience
                 ;
                 but
                 invisibility
                 may
                 be
                 a
                 very
                 proper
                 reason
                 for
                 not
                 painting
                 what
                 is
                 
                   invisible
                   .
                   There
                   is
                   no
                   worship
                   due
                   to
                   a
                   sound
                   ,
                   because
                   it
                   cannot
                   be
                   painted
                
                 ;
                 but
                 it
                 is
                 the
                 most
                 proper
                 reason
                 why
                 a
                 sound
                 cannot
                 be
                 painted
                 ,
                 because
                 it
                 is
                 not
                 visible
                 .
                 And
                 if
                 God
                 himself
                 gives
                 this
                 reason
                 ,
                 why
                 they
                 should
                 make
                 no
                 graven
                 Image
                 
                   because
                   they
                   saw
                   no
                   similitude
                   on
                   that
                   day
                   ,
                
                 &c.
                 is
                 it
                 not
                 madness
                 and
                 folly
                 in
                 men
                 to
                 say
                 ,
                 this
                 is
                 no
                 Reason
                 ?
                 But
                 
                   T.
                   G.
                
                 still
                 takes
                 it
                 for
                 granted
                 ,
                 
                 
                   That
                   all
                   that
                   is
                   meant
                   by
                   this
                   Commandment
                   ,
                   is
                   that
                   Soveraign
                   worship
                   is
                   not
                   to
                   be
                   given
                   to
                   Graven
                   Images
                   or
                   similitudes
                   ;
                   and
                   of
                   the
                   Soveraign
                   worship
                   ,
                
                 he
                 saith
                 ,
                 
                   Gods
                   excellency
                   precisely
                   is
                   the
                   formal
                   and
                   immediate
                   Reason
                   why
                   it
                   is
                   to
                   be
                   given
                   to
                   none
                   but
                   him
                   .
                
                 But
                 we
                 are
                 not
                 such
                 Sots
                 (
                 say
                 the
                 
                   Heathen
                   Idolaters
                
                 again
                 )
                 to
                 give
                 
                   Soveraign
                   worship
                
                 to
                 our
                 Images
                 of
                 Mercury
                 ,
                 or
                 Apollo
                 ,
                 &c.
                 therefore
                 the
                 Reason
                 of
                 your
                 Command
                 doth
                 not
                 reach
                 us
                 ;
                 but
                 we
                 may
                 worship
                 our
                 Images
                 ,
                 
                 as
                 well
                 as
                 you
                 do
                 yours
                 .
                 3.
                 
                 He
                 proves
                 it
                 ,
                 
                   ad
                   hominem
                
                 ,
                 thus
                 ,
                 
                   I
                   grant
                   that
                   no
                   perfect
                   Image
                   of
                   God
                   can
                   be
                   made
                   ,
                   and
                   that
                   God
                   need
                   not
                   by
                   a
                   Law
                   forbid
                   an
                   impossible
                   thing
                   ;
                   but
                   from
                   the
                   Divine
                   Natures
                   being
                   invisible
                   it
                   only
                   follows
                   that
                   men
                   ought
                   not
                   to
                   presume
                   to
                   make
                   any
                   Image
                   ,
                   or
                   likeness
                   to
                   represent
                   it
                   as
                   it
                   is
                   ,
                
                 i.
                 e.
                 a
                 perfect
                 Image
                 ;
                 
                   and
                   the
                   Law
                   in
                   vertue
                   of
                   it
                   must
                   be
                   to
                   forbid
                   making
                   any
                   such
                   Image
                   ;
                   therefore
                   according
                   to
                   my self
                   ,
                   the
                   irrepresentableness
                   of
                   the
                   Divine
                   Nature
                   as
                   precisely
                   considered
                   ,
                   cannot
                   be
                   assigned
                   for
                   the
                   proper
                   cause
                   or
                   reason
                   of
                   this
                   Law.
                
                 Very
                 subtilly
                 argued
                 !
                 What
                 I
                 said
                 ,
                 
                   could
                   not
                   be
                   the
                   sense
                   of
                   the
                   Law
                   ,
                
                 he
                 takes
                 to
                 be
                 
                   the
                   sense
                   of
                   it
                
                 ,
                 and
                 from
                 thence
                 argues
                 against
                 the
                 
                   Reason
                   I
                   had
                   given
                
                 :
                 which
                 is
                 as
                 if
                 I
                 should
                 say
                 to
                 him
                 ;
                 
                   T.
                   G.
                
                 denies
                 ,
                 
                   That
                   this
                   Commandment
                   doth
                   contain
                   any
                   prohibition
                   of
                   the
                   worship
                   of
                   God
                   by
                   an
                   Image
                
                 ;
                 but
                 the
                 Law
                 must
                 be
                 understood
                 to
                 forbid
                 
                   worshipping
                   God
                   by
                   an
                   Image
                
                 ;
                 therefore
                 according
                 to
                 
                   T.
                   G.
                
                 the
                 Law
                 doth
                 forbid
                 
                   worshipping
                   God
                   by
                   an
                   Image
                
                 .
                 Call
                 you
                 this
                 arguing
                 
                   ad
                   hominem
                
                 !
                 One
                 would
                 think
                 it
                 were
                 to
                 a
                 creature
                 of
                 a
                 lower
                 rank
                 .
                 He
                 saith
                 ,
                 
                   I
                   deny
                   that
                   the
                   Law
                   forbids
                   making
                   an
                   impossible
                   thing
                   ,
                
                 i.e.
                 
                   a
                   perfect
                   Image
                   of
                   God
                
                 ;
                 he
                 asserts
                 ,
                 
                   That
                   the
                   
                   Law
                   must
                   be
                   understood
                   to
                   forbid
                   the
                   making
                   of
                   any
                   such
                   Image
                
                 ;
                 and
                 from
                 hence
                 he
                 infers
                 ,
                 that
                 
                   according
                   to
                   my self
                
                 ,
                 that
                 cannot
                 be
                 the
                 
                   reason
                   of
                   the
                   Law
                   which
                   I
                   assigned
                
                 ;
                 because
                 from
                 
                   that
                   reason
                
                 that
                 only
                 follows
                 to
                 be
                 forbidden
                 by
                 the
                 Law
                 ,
                 which
                 I
                 said
                 could
                 not
                 be
                 the
                 thing
                 forbidden
                 by
                 the
                 Law
                 :
                 and
                 he
                 saith
                 ,
                 
                   must
                   be
                   only
                   forbidden
                   by
                   it
                   .
                
                 Before
                 
                   T.
                   G.
                
                 had
                 gone
                 about
                 to
                 prove
                 any
                 thing
                 from
                 hence
                 against
                 my self
                 ,
                 he
                 ought
                 to
                 have
                 shewed
                 ,
                 1.
                 
                 That
                 Gods
                 irrepresentable
                 Nature
                 doth
                 only
                 hold
                 against
                 making
                 impossibilities
                 ,
                 that
                 is
                 ,
                 
                   perfect
                   Images
                   of
                   God.
                
                 2.
                 
                 That
                 this
                 must
                 be
                 the
                 meaning
                 of
                 the
                 Second
                 Commandment
                 ,
                 which
                 he
                 saith
                 ,
                 
                   I
                   denied
                
                 .
                 3.
                 
                 That
                 when
                 I
                 denied
                 ,
                 and
                 he
                 barely
                 affirmed
                 it
                 ,
                 he
                 can
                 argue
                 
                   ad
                   hominem
                
                 from
                 my
                 denial
                 and
                 his
                 affirmation
                 of
                 the
                 same
                 thing
                 ,
                 against
                 the
                 Reason
                 alledged
                 by
                 me
                 ,
                 viz.
                 I
                 assigned
                 from
                 Scripture
                 ,
                 that
                 no
                 Image
                 is
                 to
                 be
                 made
                 of
                 God
                 because
                 He
                 is
                 Infinite
                 and
                 Invisible
                 ;
                 now
                 saith
                 
                   T.G.
                   I
                   will
                   prove
                   from
                   your
                   own
                   words
                   ,
                   this
                   cannot
                   be
                   the
                   Reason
                   of
                   this
                   Law.
                
                 How
                 so
                 ?
                 
                   You
                   say
                   ,
                   that
                   the
                   Law
                   doth
                   not
                   forbid
                   making
                   a
                   perfect
                   Image
                   of
                   God
                   ,
                   for
                   that
                   is
                   impossible
                   .
                
                 And
                 what
                 then
                 ?
                 doth
                 it
                 hence
                 follow
                 ,
                 that
                 the
                 Law
                 doth
                 not
                 forbid
                 making
                 a
                 possible
                 Image
                 of
                 God
                 ?
                 Hold
                 ,
                 saith
                 
                   T.
                   G.
                   
                   Gods
                   infinite
                   Nature
                   doth
                   only
                   hold
                   against
                   a
                   perfect
                   Image
                   ,
                   and
                   this
                   must
                   be
                   the
                   meaning
                   of
                   the
                   Commandment
                
                 ;
                 which
                 I
                 utterly
                 denied
                 .
                 And
                 so
                 if
                 
                   T.
                   G.
                
                 will
                 argue
                 
                   ex
                   concessis
                
                 ,
                 it
                 must
                 proceed
                 thus
                 ,
                 I
                 deny
                 that
                 the
                 Law
                 doth
                 forbid
                 an
                 impossible
                 Image
                 of
                 God
                 ,
                 or
                 that
                 Gods
                 infinite
                 Nature
                 doth
                 only
                 hold
                 against
                 such
                 Images
                 ;
                 and
                 therefore
                 
                   according
                   to
                   my self
                
                 ,
                 this
                 
                   infinite
                   Nature
                   of
                   God
                
                 cannot
                 be
                 the
                 reason
                 why
                 Images
                 are
                 forbidden
                 in
                 the
                 Second
                 Commandment
                 .
                 Can
                 any
                 man
                 in
                 the
                 earth
                 discern
                 the
                 consequence
                 of
                 this
                 ?
                 When
                 I
                 say
                 the
                 Law
                 is
                 made
                 against
                 
                   possible
                   Images
                
                 ,
                 and
                 that
                 the
                 Nature
                 of
                 God
                 is
                 represented
                 so
                 perfect
                 to
                 deter
                 men
                 from
                 making
                 the
                 most
                 imperfect
                 Images
                 of
                 
                   God
                   ,
                   because
                   they
                   are
                   a
                   disparagement
                   to
                   Him
                
                 ;
                 doth
                 it
                 follow
                 from
                 my
                 words
                 that
                 this
                 Reason
                 cannot
                 hold
                 against
                 the
                 making
                 of
                 Images
                 ?
              
               
                 
                   T.
                   G.
                
                 having
                 given
                 us
                 such
                 a
                 Test
                 of
                 his
                 Reason
                 ;
                 I
                 now
                 follow
                 him
                 to
                 the
                 interpretation
                 he
                 gives
                 of
                 the
                 places
                 of
                 Scripture
                 produced
                 by
                 me
                 .
                 To
                 the
                 First
                 ,
                 Isa.
                 40.18
                 .
                 
                   To
                   whom
                   will
                   ye
                   liken
                   God
                   ?
                   Or
                   what
                   likeness
                   will
                   ye
                   compare
                   unto
                   Him
                   ?
                
                 
                 He
                 Answers
                 ,
                 
                   That
                   there
                   is
                   a
                   likeness
                   of
                   representation
                   and
                   a
                   likeness
                   of
                   Comparison
                   ;
                   if
                   the
                   words
                   be
                   understood
                   of
                   the
                   
                   former
                   ,
                
                 then
                 he
                 saith
                 ,
                 
                   it
                   only
                   follows
                   that
                   such
                   a
                   likeness
                   is
                   not
                   to
                   be
                   made
                   .
                
                 Which
                 is
                 all
                 that
                 I
                 desire
                 .
                 But
                 again
                 he
                 is
                 at
                 it
                 ,
                 
                   That
                   I
                   deny
                   the
                   prohibition
                   hereof
                   to
                   be
                   any
                   part
                   of
                   the
                   Law
                   :
                
                 Is
                 it
                 possible
                 for
                 
                   T.
                   G.
                
                 to
                 say
                 this
                 ,
                 when
                 my
                 design
                 is
                 to
                 prove
                 the
                 contrary
                 ?
                 but
                 
                   By
                   Likeness
                
                 T.
                 G.
                 understands
                 
                   a
                   perfect
                   representation
                
                 ;
                 why
                 doth
                 he
                 not
                 say
                 then
                 ,
                 by
                 likeness
                 is
                 understood
                 sameness
                 ?
                 which
                 is
                 not
                 representation
                 ,
                 but
                 the
                 thing
                 it self
                 .
                 All
                 representation
                 by
                 the
                 art
                 of
                 man
                 must
                 fall
                 very
                 much
                 short
                 of
                 the
                 perfection
                 of
                 the
                 meanest
                 animal
                 ;
                 and
                 no
                 Image
                 can
                 represent
                 a
                 thing
                 
                   as
                   it
                   is
                
                 ,
                 but
                 
                   as
                   it
                   appears
                
                 ;
                 not
                 in
                 regard
                 of
                 its
                 
                   invisible
                   nature
                
                 ,
                 but
                 of
                 its
                 
                   outward
                   lineaments
                
                 ;
                 either
                 therefore
                 
                   T.
                   G.
                
                 must
                 deny
                 any
                 likeness
                 of
                 representation
                 ,
                 or
                 he
                 must
                 yield
                 that
                 to
                 be
                 a
                 likeness
                 of
                 representation
                 in
                 an
                 Image
                 of
                 God
                 which
                 doth
                 not
                 
                   perfectly
                   represent
                
                 him
                 .
                 For
                 if
                 it
                 had
                 the
                 Perfection
                 of
                 God
                 ,
                 it
                 would
                 be
                 
                   God.
                   If
                   the
                   words
                   be
                   understood
                   of
                   a
                   likeness
                   of
                   comparison
                   ,
                   then
                   the
                   meaning
                   ,
                
                 he
                 saith
                 ,
                 
                   is
                   ,
                   that
                   none
                   of
                   the
                   Idols
                   of
                   the
                   Heathens
                   are
                   to
                   be
                   compared
                   to
                   Him
                   in
                   Wisdom
                   ,
                
                 
                 
                   Greatness
                   ,
                   or
                   Power
                
                 .
                 But
                 me
                 thinks
                 if
                 not
                 the
                 
                   Hebrew
                   words
                
                 ,
                 nor
                 the
                 
                   Chaldee
                   Paraphrast
                
                 ,
                 nor
                 the
                 LXX
                 ,
                 nor
                 other
                 versions
                 ,
                 could
                 prevail
                 with
                 
                   T.
                   G.
                
                 yet
                 the
                 
                   Vulgar
                   Latine
                
                 should
                 have
                 
                 had
                 Authority
                 enough
                 to
                 let
                 him
                 know
                 ,
                 that
                 these
                 words
                 are
                 not
                 spoken
                 of
                 
                   Heathen
                   Idols
                
                 ,
                 but
                 of
                 an
                 
                   Image
                   of
                   God
                   ,
                   Cui
                   ergo
                   similem
                   fecistis
                   Deum
                   ?
                   aut
                   quam
                   Imaginem
                   ponetis
                   ei
                   ?
                
                 which
                 surely
                 ought
                 to
                 signifie
                 more
                 with
                 him
                 ,
                 than
                 meerly
                 the
                 Contents
                 of
                 the
                 Chapters
                 do
                 with
                 us
                 .
              
               
                 To
                 Deut.
                 4.15
                 .
                 he
                 answers
                 ,
                 That
                 de
                 facto
                 
                   no
                   manner
                   of
                   similitude
                   was
                   seen
                   at
                   the
                   giving
                   of
                   the
                   Law
                   ,
                   by
                   the
                   people
                
                 ;
                 
                 
                   that
                   afterwards
                   they
                   might
                   not
                   take
                   occasion
                   to
                   conceive
                   it
                   to
                   have
                   been
                   a
                   proper
                   representation
                   of
                   the
                   Divinity
                   ,
                   and
                   so
                   entertain
                   an
                   erroneous
                   conceit
                   of
                   God.
                
                 And
                 doth
                 
                   T.
                   G.
                
                 think
                 ,
                 there
                 was
                 not
                 as
                 much
                 danger
                 of
                 
                   dishonouring
                   God
                
                 by
                 worshipping
                 any
                 such
                 representation
                 of
                 God
                 ,
                 as
                 by
                 
                   entertaining
                   an
                   erroneous
                   conceit
                   of
                   God
                   in
                   their
                   minds
                   ?
                
                 But
                 why
                 must
                 this
                 be
                 understood
                 only
                 of
                 a
                 
                   proper
                   representation
                
                 ,
                 when
                 the
                 words
                 are
                 ,
                 
                   no
                   manner
                   of
                   similitude
                
                 ;
                 is
                 there
                 
                   no
                   manner
                   of
                   similitude
                
                 ,
                 but
                 a
                 
                   proper
                   representation
                
                 ?
                 and
                 yet
                 after
                 all
                 this
                 ,
                 the
                 
                   Images
                   of
                   God
                
                 allowed
                 and
                 worshipped
                 in
                 the
                 
                   Roman
                   Church
                
                 are
                 as
                 much
                 in
                 danger
                 of
                 making
                 men
                 
                   entertain
                   erroneous
                   conceits
                   of
                   God
                
                 ,
                 as
                 any
                 similitude
                 of
                 that
                 time
                 ;
                 and
                 therefore
                 as
                 much
                 against
                 the
                 Reason
                 of
                 this
                 Commandment
                 .
                 But
                 
                   T.
                   G.
                
                 very
                 modestly
                 denies
                 ,
                 
                   these
                   words
                   to
                   contain
                   a
                   Reason
                   
                   of
                   this
                   Commandment
                
                 (
                 although
                 they
                 be
                 ,
                 
                   For
                   ye
                   saw
                   no
                   manner
                   of
                   similitude
                   ,
                
                 
                 &c.
                 
                 
                   Therefore
                   take
                   heed
                   lest
                   ye
                   corrupt
                   your selves
                   and
                   make
                   a
                   graven
                   Image
                   ,
                
                 &c.
                 )
                 
                   but
                   the
                   matter
                   of
                   fact
                   was
                   made
                   use
                   of
                   by
                   him
                   as
                   a
                   motive
                   to
                   induce
                   the
                   People
                   to
                   the
                   observance
                   of
                   the
                   Law
                   in
                   a
                   Sermon
                   he
                   makes
                   ,
                
                 Deut.
                 4.
                 
                   to
                   press
                   them
                   to
                   that
                   duty
                   .
                
                 I
                 see
                 
                   T.
                   G.
                
                 is
                 resolved
                 to
                 make
                 just
                 such
                 another
                 Test
                 of
                 Scripture
                 as
                 he
                 did
                 of
                 Reason
                 ;
                 Could
                 it
                 ever
                 enter
                 into
                 a
                 mans
                 head
                 waking
                 ,
                 that
                 these
                 words
                 are
                 a
                 
                   general
                   reason
                
                 of
                 the
                 
                   Whole
                   Law
                
                 ,
                 and
                 not
                 a
                 particular
                 Reason
                 of
                 that
                 Command
                 which
                 immediately
                 follows
                 it
                 ,
                 and
                 by
                 the
                 very
                 words
                 relates
                 to
                 it
                 ?
                 
                   Ye
                   saw
                   no
                   similitude
                
                 ,
                 therefore
                 
                   make
                   no
                   similitude
                
                 ;
                 this
                 is
                 proper
                 ,
                 and
                 natural
                 ,
                 and
                 easie
                 to
                 all
                 capacities
                 :
                 but
                 
                   ye
                   saw
                   no
                   similitude
                   ;
                   therefore
                   obey
                   my
                   Law
                
                 ;
                 Hold
                 there
                 ,
                 saith
                 
                   T.
                   G.
                
                 himself
                 (
                 if
                 he
                 be
                 not
                 in
                 a
                 dream
                 and
                 hath
                 forgotten
                 himself
                 )
                 
                   to
                   be
                   supremely
                   excellent
                   is
                   the
                   proper
                   reason
                   of
                   Obedience
                   ,
                   and
                   not
                   the
                   seeing
                   no
                   similitude
                   ,
                   therefore
                   this
                   is
                   no
                   proper
                   Motive
                   to
                   obedience
                   ,
                
                 whatever
                 the
                 Contents
                 of
                 Chapters
                 or
                 tops
                 of
                 the
                 Pages
                 of
                 our
                 Bibles
                 say
                 ,
                 which
                 are
                 the
                 pitiful
                 refuges
                 
                   T.
                   G.
                
                 betakes
                 himself
                 to
                 ,
                 to
                 escape
                 down-right
                 sinking
                 .
                 But
                 some
                 men
                 would
                 rather
                 give
                 all
                 for
                 lost
                 ,
                 
                 than
                 think
                 to
                 save
                 themselves
                 by
                 such
                 a
                 mean
                 defence
                 .
              
               
                 Well
                 ;
                 
                 but
                 
                   T.
                   G.
                
                 hath
                 something
                 yet
                 to
                 say
                 ;
                 which
                 is
                 ,
                 
                   That
                   supposing
                   all
                   this
                   to
                   be
                   true
                   which
                   I
                   have
                   said
                   ,
                   as
                   to
                   the
                   Reason
                   of
                   the
                   Law
                   ,
                   yet
                   this
                   doth
                   not
                   reach
                   home
                   to
                   them
                   ;
                   for
                   it
                   doth
                   not
                   follow
                   from
                   hence
                   ,
                   that
                   Christ
                   according
                   to
                   his
                   humanity
                   cannot
                   be
                   represented
                   but
                   with
                   great
                   disparagement
                   to
                   him
                   :
                   or
                   that
                   to
                   put
                   off
                   our
                   hats
                   when
                   we
                   behold
                   the
                   figure
                   of
                   his
                   sacred
                   body
                   with
                   intent
                   to
                   worship
                   him
                   ,
                   must
                   be
                   extremely
                   dishonourable
                   to
                   him
                   .
                   This
                   argument
                   therefore
                   doth
                   not
                   concern
                   Catholicks
                   in
                   making
                   the
                   Image
                   of
                   Christ
                   and
                   his
                   Saints
                   with
                   respect
                   to
                   their
                   honour
                   .
                
                 
                 This
                 is
                 the
                 last
                 effort
                 of
                 
                   T.
                   G.
                
                 on
                 this
                 argument
                 ,
                 and
                 as
                 weak
                 as
                 any
                 of
                 the
                 rest
                 :
                 For
                 ,
                 1.
                 it
                 is
                 a
                 false
                 and
                 most
                 disingenuous
                 representation
                 of
                 their
                 practises
                 ,
                 as
                 may
                 appear
                 to
                 any
                 one
                 that
                 will
                 but
                 look
                 back
                 ,
                 on
                 what
                 I
                 have
                 said
                 upon
                 that
                 Subject
                 .
                 One
                 would
                 think
                 ,
                 by
                 T.
                 G'S
                 words
                 ,
                 they
                 had
                 never
                 used
                 or
                 allowed
                 ,
                 or
                 worshipped
                 any
                 Images
                 of
                 God
                 or
                 the
                 Trinity
                 in
                 the
                 Church
                 of
                 Rome
                 ;
                 which
                 he
                 knows
                 to
                 be
                 otherwise
                 ;
                 and
                 I
                 have
                 abundantly
                 proved
                 it
                 already
                 .
                 2.
                 
                 The
                 force
                 of
                 the
                 second
                 Command
                 ,
                 extending
                 to
                 Christians
                 ,
                 doth
                 equally
                 hold
                 against
                 the
                 worship
                 of
                 Christ
                 by
                 an
                 
                 Image
                 ,
                 as
                 it
                 did
                 under
                 the
                 Law
                 against
                 
                   worshipping
                   God
                   by
                   an
                   Image
                
                 .
                 For
                 if
                 the
                 Law
                 be
                 perpetual
                 ,
                 as
                 the
                 
                   Christian
                   Church
                
                 alwaies
                 believed
                 ,
                 and
                 Christ
                 be
                 only
                 the
                 object
                 of
                 worship
                 as
                 He
                 is
                 God
                 ,
                 we
                 are
                 as
                 much
                 forbidden
                 to
                 
                   worship
                   Christ
                
                 by
                 an
                 Image
                 ,
                 as
                 the
                 Iews
                 were
                 to
                 
                   worship
                   God
                
                 by
                 one
                 .
                 I
                 do
                 not
                 say
                 ,
                 there
                 is
                 as
                 great
                 an
                 incongruity
                 in
                 representing
                 the
                 
                   humane
                   nature
                
                 of
                 Christ
                 ,
                 as
                 there
                 was
                 in
                 representing
                 the
                 
                   infinite
                   nature
                   of
                   God
                
                 ;
                 but
                 I
                 say
                 ,
                 there
                 is
                 as
                 great
                 an
                 incongruity
                 still
                 in
                 supposing
                 an
                 Image
                 ,
                 of
                 whatsoever
                 it
                 be
                 ,
                 can
                 be
                 the
                 
                   proper
                   object
                
                 of
                 
                   divine
                   worship
                
                 .
                 For
                 the
                 humanity
                 of
                 Christ
                 is
                 only
                 capable
                 of
                 receiving
                 adoration
                 from
                 us
                 ,
                 as
                 it
                 is
                 hypostatically
                 united
                 to
                 the
                 
                   divine
                   nature
                
                 ;
                 and
                 S.
                 Austin
                 saith
                 ,
                 
                   Being
                   considered
                   as
                   separated
                   from
                   it
                   ,
                
                 
                 
                   is
                   no
                   more
                   to
                   be
                   worshipped
                   than
                   the
                   Robe
                   or
                   Diadem
                   of
                   a
                   Prince
                   when
                   it
                   lies
                   on
                   the
                   Ground
                
                 ;
                 and
                 if
                 the
                 
                   humane
                   nature
                
                 of
                 Christ
                 be
                 not
                 ,
                 what
                 then
                 is
                 the
                 Image
                 of
                 it
                 ?
                 What
                 union
                 is
                 there
                 between
                 the
                 
                   Divine
                   Nature
                
                 and
                 a
                 Crucifix
                 ?
                 All
                 that
                 can
                 be
                 said
                 is
                 ,
                 
                   that
                   imagination
                
                 supplies
                 the
                 union
                 ,
                 and
                 
                   Christ
                   is
                   supposed
                   to
                   be
                   present
                   by
                   representation
                
                 ;
                 but
                 this
                 overthrows
                 all
                 measures
                 and
                 bounds
                 of
                 worship
                 ,
                 and
                 makes
                 it
                 lawful
                 to
                 worship
                 any
                 Creature
                 ,
                 with
                 respect
                 to
                 God
                 ;
                 it
                 contradicts
                 
                 the
                 argument
                 of
                 S.
                 
                   Paul
                   ,
                   For
                   then
                   God
                   may
                   be
                   worshipped
                   with
                   the
                   Work
                   of
                   mens
                   hands
                
                 ;
                 it
                 is
                 contrary
                 to
                 the
                 sense
                 and
                 practice
                 of
                 the
                 
                   Primitive
                   Church
                
                 which
                 interpreted
                 this
                 Commandment
                 ,
                 to
                 hold
                 against
                 all
                 Images
                 set
                 up
                 for
                 worship
                 ,
                 as
                 well
                 those
                 proper
                 to
                 Christians
                 ,
                 as
                 others
                 among
                 Iews
                 or
                 Gentiles
                 .
              
               
                 3.
                 
                 The
                 
                   last
                   way
                
                 I
                 proposed
                 to
                 find
                 out
                 the
                 sense
                 of
                 the
                 Law
                 ,
                 
                 was
                 from
                 the
                 Iudgement
                 of
                 the
                 Law-giver
                 :
                 which
                 was
                 fully
                 manifested
                 in
                 the
                 case
                 of
                 the
                 
                   Golden
                   Calf
                
                 ,
                 and
                 the
                 
                   two
                   Calves
                
                 of
                 Ieroboam
                 .
                 This
                 he
                 calls
                 a
                 
                   solid
                   principle
                   indeed
                   to
                   work
                   upon
                
                 ;
                 
                 I
                 am
                 glad
                 to
                 see
                 that
                 we
                 Protestants
                 can
                 fall
                 into
                 the
                 way
                 of
                 Principles
                 ;
                 and
                 more
                 glad
                 that
                 Gods
                 judgement
                 recorded
                 in
                 Scripture
                 is
                 acknowledged
                 for
                 such
                 a
                 Principle
                 :
                 but
                 after
                 all
                 ,
                 he
                 calls
                 this
                 
                   meer
                   imagination
                
                 ;
                 
                 and
                 it
                 must
                 undergo
                 the
                 Test
                 of
                 his
                 Reason
                 .
                 The
                 force
                 of
                 my
                 argument
                 ,
                 as
                 he
                 laies
                 it
                 down
                 ,
                 is
                 this
                 ,
                 
                   That
                   the
                   Israelites
                   were
                   condemned
                   by
                   God
                   of
                   Idolatry
                   ,
                   for
                   worshipping
                   the
                   
                     Golden
                     Calf
                  
                   ,
                   and
                   yet
                   they
                   did
                   not
                   fall
                   into
                   the
                   
                     Heathen
                     Idolatry
                  
                   by
                   so
                   doing
                   ,
                   but
                   only
                   worshipped
                   the
                   
                     true
                     God
                  
                   under
                   that
                   Symbol
                   of
                   His
                   presence
                   .
                
                 To
                 this
                 
                   T.
                   G.
                
                 opposes
                 his
                 Opinion
                 ,
                 
                 
                   That
                   the
                   Israelites
                   
                   herein
                   fell
                   back
                   to
                   the
                   Egyptian
                   Idolatry
                   .
                
                 Here
                 then
                 is
                 the
                 state
                 of
                 the
                 Question
                 between
                 us
                 ;
                 to
                 resolve
                 which
                 ,
                 and
                 to
                 bring
                 it
                 home
                 to
                 our
                 business
                 ,
                 I
                 shall
                 propose
                 these
                 two
                 things
                 .
                 1.
                 
                 Whether
                 the
                 Israelites
                 did
                 in
                 worshipping
                 the
                 
                   golden
                   Calf
                
                 ,
                 fall
                 back
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 ?
                 2.
                 
                 Whether
                 it
                 be
                 sufficient
                 to
                 T.
                 G's
                 purpose
                 to
                 prove
                 that
                 they
                 did
                 so
                 ?
                 for
                 in
                 case
                 the
                 Egyptians
                 themselves
                 did
                 worship
                 the
                 
                   true
                   God
                
                 under
                 
                   Symbols
                   ,
                   T.
                   G.
                
                 falls
                 short
                 of
                 his
                 design
                 ,
                 if
                 he
                 could
                 prove
                 that
                 the
                 Israelites
                 did
                 relapse
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 :
                 for
                 it
                 would
                 then
                 appear
                 however
                 to
                 be
                 Idolatry
                 to
                 worship
                 the
                 
                   True
                   God
                
                 by
                 an
                 Image
                 .
                 1.
                 
                 I
                 shall
                 examine
                 the
                 evidence
                 on
                 both
                 sides
                 ,
                 
                   whether
                   the
                   Israelites
                   did
                   fall
                   back
                   to
                   the
                   Egyptian
                   Idolatry
                   ?
                
                 I
                 offered
                 several
                 reasons
                 to
                 prove
                 that
                 the
                 Israelites
                 had
                 no
                 intention
                 to
                 quit
                 the
                 worship
                 of
                 that
                 God
                 ,
                 who
                 had
                 so
                 lately
                 given
                 them
                 the
                 Law
                 on
                 Mount
                 Sinai
                 .
                 1.
                 
                 From
                 the
                 occasion
                 of
                 this
                 Idolatry
                 ,
                 which
                 was
                 not
                 any
                 pretence
                 of
                 infidelity
                 as
                 to
                 the
                 true
                 God
                 ;
                 or
                 that
                 they
                 had
                 now
                 better
                 reasons
                 given
                 them
                 for
                 the
                 worship
                 of
                 other
                 Gods
                 besides
                 him
                 ;
                 but
                 all
                 that
                 they
                 say
                 is
                 ,
                 that
                 Moses
                 had
                 been
                 so
                 long
                 absent
                 ;
                 that
                 they
                 desired
                 Aaron
                 to
                 make
                 them
                 Gods
                 to
                 go
                 before
                 them
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                   that
                   the
                   
                   very
                   text
                   I
                   mention
                   shews
                   their
                   infidelity
                   ,
                
                 viz.
                 
                   in
                   their
                   despair
                   of
                
                 Moses
                 returning
                 .
                 But
                 if
                 their
                 infidelity
                 had
                 been
                 with
                 a
                 respect
                 to
                 God
                 ,
                 it
                 had
                 been
                 far
                 more
                 pertinent
                 to
                 have
                 said
                 ,
                 
                   Up
                   make
                   us
                   Gods
                   to
                   go
                   before
                   us
                   ;
                   for
                   as
                   for
                   this
                   God
                   who
                   gave
                   us
                   the
                   Law
                   ,
                   we
                   know
                   not
                   what
                   is
                   become
                   of
                   him
                
                 ;
                 but
                 they
                 only
                 speak
                 of
                 Moses
                 and
                 not
                 of
                 God
                 ,
                 and
                 the
                 reason
                 was
                 ,
                 because
                 immediately
                 before
                 Moses
                 his
                 going
                 up
                 into
                 the
                 Mount
                 ,
                 the
                 last
                 promise
                 God
                 made
                 to
                 the
                 People
                 was
                 of
                 an
                 
                   Angel
                   going
                   before
                   them
                
                 ;
                 
                 and
                 they
                 understood
                 that
                 there
                 was
                 to
                 be
                 an
                 extraordinary
                 Symbol
                 of
                 his
                 Presence
                 among
                 them
                 ;
                 but
                 what
                 it
                 was
                 they
                 could
                 not
                 tell
                 ;
                 and
                 
                   Moses
                   being
                   so
                   long
                   absent
                
                 ,
                 as
                 the
                 text
                 saith
                 ,
                 they
                 grew
                 impatient
                 of
                 having
                 this
                 Symbol
                 ,
                 
                 and
                 so
                 put
                 Aaron
                 upon
                 making
                 the
                 
                   golden
                   Calf
                   .
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   they
                   had
                   forgotten
                   this
                   promise
                   ,
                   or
                   thought
                   that
                   God
                   was
                   not
                   able
                   to
                   perform
                   it
                   :
                
                 for
                 which
                 he
                 hath
                 not
                 the
                 least
                 colour
                 from
                 Scripture
                 or
                 Reason
                 ;
                 as
                 will
                 appear
                 by
                 the
                 following
                 particulars
                 .
                 2.
                 
                 From
                 the
                 intolerable
                 folly
                 of
                 desiring
                 Aaron
                 to
                 make
                 that
                 God
                 ,
                 which
                 before
                 he
                 was
                 made
                 delivered
                 them
                 out
                 of
                 the
                 Land
                 of
                 Aegypt
                 .
                 For
                 so
                 the
                 People
                 say
                 ,
                 
                   This
                   is
                   thy
                   God
                   ,
                   or
                   these
                   are
                   thy
                   Gods
                   ,
                   which
                   brought
                   thee
                   out
                   of
                   the
                   Land
                   of
                   
                   Aegypt
                   .
                
                 Is
                 it
                 possible
                 to
                 suppose
                 people
                 so
                 extreamly
                 stupid
                 to
                 imagine
                 a
                 God
                 just
                 then
                 made
                 ,
                 should
                 before
                 it
                 was
                 made
                 ,
                 
                   deliver
                   them
                   out
                   of
                   Aegypt
                
                 ?
                 But
                 
                   T.
                   G.
                
                 is
                 a
                 notable
                 man
                 ,
                 and
                 hath
                 made
                 a
                 rare
                 discovery
                 ,
                 viz.
                 that
                 Calvin
                 
                   said
                   some
                   such
                   thing
                   before
                   me
                
                 ;
                 I
                 thank
                 him
                 for
                 the
                 discovery
                 ,
                 for
                 I
                 do
                 assure
                 him
                 it
                 was
                 more
                 than
                 I
                 had
                 ever
                 read
                 in
                 Calvin
                 ;
                 but
                 
                   T.
                   G.
                
                 hath
                 a
                 great
                 mind
                 to
                 make
                 
                   Calvin
                   my
                   Master
                   in
                   every
                   thing
                   .
                
                 I
                 should
                 not
                 be
                 ashamed
                 to
                 learn
                 from
                 a
                 man
                 of
                 so
                 great
                 abilities
                 ;
                 but
                 it
                 falls
                 out
                 unhappily
                 ,
                 that
                 I
                 do
                 not
                 find
                 one
                 thing
                 he
                 charges
                 me
                 with
                 following
                 Calvin
                 in
                 ,
                 but
                 it
                 is
                 from
                 him
                 that
                 I
                 learn
                 what
                 Calvin
                 said
                 .
                 And
                 if
                 he
                 had
                 pleased
                 he
                 might
                 have
                 quoted
                 an
                 Author
                 of
                 their
                 own
                 for
                 these
                 words
                 ;
                 
                   neque
                   enim
                   tam
                   stupidi
                   erant
                
                 ,
                 
                 saith
                 
                   Ferus
                   ,
                   quod
                   crederent
                   Aaron
                   posse
                   facere
                   Deum
                   ;
                   they
                   were
                   not
                   so
                   stupid
                   to
                   believe
                   that
                   Aaron
                   could
                   make
                   a
                   God
                
                 ;
                 and
                 therefore
                 he
                 saith
                 ,
                 very
                 honestly
                 ,
                 
                   that
                   the
                   Israelites
                   worshipped
                   the
                   True
                   God
                   ,
                   by
                   the
                   Calf
                   .
                
                 But
                 suppose
                 Calvin
                 did
                 say
                 this
                 ,
                 is
                 there
                 ever
                 the
                 less
                 reason
                 in
                 the
                 saying
                 ?
                 
                 
                   But
                   we
                   can
                   imagine
                   as
                   sottish
                   things
                   of
                   them
                   ,
                
                 viz.
                 
                   that
                   they
                   terminate
                   their
                   worship
                   on
                   the
                   Images
                   ,
                   although
                   they
                   deny
                   any
                   Divinity
                   to
                   be
                   in
                   them
                   ?
                
                 Is
                 it
                 indeed
                 so
                 sottish
                 a
                 thing
                 to
                 
                 
                   terminate
                   their
                   worship
                   on
                   the
                   Images
                   ?
                
                 what
                 becomes
                 then
                 of
                 all
                 their
                 Divines
                 who
                 plead
                 for
                 it
                 ,
                 and
                 say
                 that
                 by
                 the
                 Decrees
                 of
                 their
                 
                   Councils
                   ,
                   worship
                
                 ought
                 to
                 be
                 terminated
                 on
                 the
                 
                   Images
                   themselves
                
                 ?
                 as
                 
                   T.
                   G.
                
                 may
                 see
                 in
                 the
                 precedent
                 Chapter
                 .
                 
                   But
                   the
                   Scripture
                
                 ,
                 T.
                 G.
                 saith
                 ,
                 
                 
                   represents
                   the
                   Israelites
                   as
                   a
                   people
                   void
                   of
                   understanding
                   ;
                   and
                   they
                   were
                   without
                   learning
                   ,
                   and
                   oppressed
                   for
                   four
                   hundred
                   years
                   together
                   ,
                   by
                   the
                   most
                   Idolatrous
                   Nation
                   in
                   the
                   world
                   ;
                   and
                   served
                   their
                   Gods
                   ,
                
                 Ezek.
                 20.8
                 .
                 I
                 grant
                 the
                 Scripture
                 gives
                 that
                 severe
                 character
                 of
                 them
                 ,
                 but
                 it
                 was
                 
                   because
                   they
                   did
                   not
                   consider
                   the
                   consequence
                   of
                   their
                   disobedience
                
                 ;
                 as
                 appears
                 by
                 the
                 next
                 verse
                 Deut.
                 32.29
                 .
                 Must
                 we
                 because
                 of
                 this
                 imagine
                 them
                 to
                 be
                 such
                 Fools
                 and
                 Sots
                 ,
                 that
                 no
                 Idolaters
                 in
                 the
                 World
                 can
                 be
                 parallel'd
                 with
                 them
                 ;
                 viz.
                 to
                 make
                 a
                 God
                 which
                 did
                 mighty
                 things
                 for
                 them
                 ,
                 before
                 
                   it
                   was
                   made
                
                 ?
                 Therefore
                 the
                 meaning
                 of
                 making
                 a
                 God
                 can
                 be
                 nothing
                 else
                 ,
                 but
                 making
                 a
                 Symbol
                 or
                 representation
                 of
                 God
                 ;
                 and
                 the
                 Question
                 then
                 is
                 ,
                 whether
                 it
                 were
                 the
                 representation
                 of
                 an
                 
                   Aegyptian
                   Idol
                
                 ,
                 or
                 the
                 God
                 of
                 Israel
                 ?
                 That
                 it
                 was
                 not
                 the
                 former
                 I
                 proved
                 —
                 3.
                 
                 From
                 the
                 way
                 of
                 worship
                 used
                 by
                 the
                 
                   Israelites
                   ,
                   which
                   was
                   an
                   abomination
                   to
                   the
                   Aegyptians
                   ,
                
                 
                 Exod.
                 8.26
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 returns
                 not
                 the
                 least
                 word
                 of
                 Answer
                 ;
                 but
                 he
                 shall
                 not
                 escape
                 so
                 ,
                 for
                 from
                 hence
                 I
                 shall
                 make
                 it
                 appear
                 beyond
                 contradiction
                 ,
                 that
                 it
                 was
                 not
                 
                   Aegyptian
                   Idolatry
                
                 ,
                 which
                 the
                 Israelites
                 fell
                 into
                 ;
                 for
                 which
                 we
                 must
                 consider
                 the
                 sacrifices
                 that
                 were
                 offered
                 to
                 the
                 
                   golden
                   Calf
                   .
                   And
                   they
                   rose
                   up
                   early
                   on
                   the
                   morrow
                   ,
                
                 
                 
                   and
                   offer'd
                   burnt-offerings
                   ,
                   and
                   brought
                   peace-offerings
                   ,
                   and
                   the
                   people
                   sate
                   down
                   to
                   eat
                   and
                   to
                   drink
                   ,
                   and
                   rose
                   up
                   to
                   play
                   .
                
                 
                 S.
                 Stephen
                 saith
                 ,
                 
                   And
                   they
                   made
                   a
                   Calf
                   in
                   those
                   dayes
                   ,
                   and
                   offered
                   sacrifice
                   unto
                   the
                   Idol
                   ,
                   and
                   rejoyced
                   in
                   the
                   Works
                   of
                   their
                   own
                   hands
                   .
                
                 Now
                 the
                 burnt-offerings
                 and
                 peace-offerings
                 ,
                 are
                 expressed
                 ,
                 Exod.
                 20.24
                 .
                 to
                 be
                 their
                 Oxen
                 and
                 their
                 Sheep
                 :
                 and
                 immediately
                 before
                 Moses
                 his
                 going
                 up
                 into
                 the
                 Mount
                 it
                 is
                 said
                 ,
                 
                   that
                   they
                   offered
                   burnt-offerings
                
                 ,
                 
                 
                   and
                   sacrificed
                   peace-offerings
                   of
                   Oxen
                   unto
                   the
                   Lord
                   :
                
                 where
                 the
                 very
                 same
                 words
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 are
                 used
                 ,
                 and
                 the
                 LXX
                 .
                 there
                 render
                 the
                 word
                 we
                 translate
                 oxen
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 the
                 Vulg.
                 Lat.
                 Vitulos
                 ,
                 the
                 same
                 word
                 which
                 is
                 used
                 for
                 the
                 
                   Golden
                   Calf
                
                 .
                 Now
                 I
                 shall
                 shew
                 that
                 nothing
                 could
                 be
                 more
                 repugnant
                 to
                 the
                 
                   Aegyptian
                   Idolatry
                
                 ,
                 than
                 such
                 sacrifices
                 as
                 these
                 .
                 For
                 which
                 we
                 have
                 this
                 considerable
                 Testimony
                 of
                 Horus
                 in
                 
                 Macrobius
                 ,
                 
                 
                   Nunquam
                   fas
                   fuit
                   Aegyptiis
                   pecudibus
                   aut
                   sanguine
                   ,
                   sed
                   precibus
                   &
                   ture
                   solo
                   placare
                   Deos.
                   It
                   was
                   never
                   lawful
                   for
                   the
                   Aegyptians
                   to
                   sacrifice
                   with
                   Cattel
                   and
                   blood
                   ,
                   but
                   only
                   with
                   prayers
                   and
                   incense
                   :
                
                 
                 and
                 from
                 thence
                 he
                 proves
                 
                   that
                   the
                   Worship
                   of
                
                 Saturn
                 and
                 Serapis
                 
                   were
                   but
                   lately
                   received
                   among
                   the
                   Egyptians
                   ,
                   in
                   the
                   time
                   of
                   the
                
                 Ptolemies
                 ;
                 
                   and
                   after
                   they
                   were
                   received
                   ,
                   their
                   Temples
                   were
                   without
                   the
                   Cities
                   ,
                   that
                   they
                   might
                   not
                   be
                   polluted
                   with
                   blood
                   within
                   the
                   Cities
                   .
                
                 And
                 every
                 one
                 knows
                 ,
                 that
                 the
                 Feasts
                 were
                 upon
                 their
                 sacrifices
                 ;
                 but
                 the
                 Satyrist
                 says
                 of
                 the
                 Egyptians
                 ;
                 
                   
                     Lanatis
                     animalibus
                     abstinet
                     omnis
                     
                  
                   
                     Mensa
                     ;
                     nefas
                     illic
                     foetum
                     jugulare
                     capellae
                     .
                  
                
                 Anaxandrides
                 in
                 Athenaeus
                 ,
                 
                 saith
                 ,
                 
                   that
                   a
                   Greek
                   could
                   have
                   no
                   conversation
                   with
                   an
                   Egyptian
                   ;
                   because
                   the
                   one
                   worshipped
                   an
                   Ox
                   which
                   the
                   other
                   sacrificed
                   :
                
                 and
                 Herodotus
                 saith
                 ,
                 
                 
                   that
                   the
                   Egyptians
                   would
                   not
                   touch
                   so
                   much
                   as
                   the
                   knife
                   ,
                   or
                   spit
                   ,
                   or
                   pot
                   which
                   the
                   Greeks
                   had
                   used
                
                 ;
                 so
                 great
                 an
                 aversion
                 had
                 they
                 from
                 those
                 who
                 either
                 eat
                 or
                 sacrificed
                 the
                 Creatures
                 they
                 
                   worshipped
                   .
                   Herodotus
                
                 indeed
                 saith
                 ,
                 
                   that
                   
                   the
                   Thebans
                   abstained
                   from
                   sheep
                   ,
                
                 
                 
                   and
                   offered
                   Goats
                   ;
                   the
                   Mendesians
                   on
                   the
                   contrary
                   abstained
                   from
                   Goats
                   and
                   offered
                   Sheep
                
                 ;
                 but
                 this
                 was
                 on
                 the
                 account
                 of
                 the
                 particular
                 Religion
                 of
                 those
                 two
                 Provinces
                 ;
                 (
                 for
                 they
                 differed
                 very
                 much
                 among
                 themselves
                 as
                 to
                 particular
                 animals
                 :
                 )
                 but
                 all
                 the
                 Egyptians
                 agreed
                 ,
                 as
                 Herodotus
                 there
                 saith
                 ,
                 
                   in
                   the
                   worship
                   of
                
                 Osiris
                 and
                 Isis
                 ,
                 Now
                 
                   Diodorus
                   Siculus
                
                 affirms
                 that
                 Apis
                 and
                 Mneuis
                 the
                 Bulls
                 of
                 Heliopolis
                 and
                 
                   Memphis
                   were
                   sacred
                   to
                
                 Osiris
                 ;
                 
                 Plutarch
                 saith
                 ,
                 
                 
                   that
                   the
                   Ox
                   was
                   the
                   Image
                   of
                
                 Osiris
                 ;
                 and
                 
                   Strabo
                   that
                
                 Apis
                 
                   was
                   the
                   same
                   with
                
                 Osiris
                 ;
                 and
                 Mela
                 ,
                 
                 that
                 Apis
                 
                   was
                   the
                   Deity
                   of
                   all
                   the
                   Egyptians
                   .
                   Strabo
                
                 gives
                 the
                 most
                 particular
                 account
                 of
                 the
                 
                   Egyptian
                   worship
                
                 ,
                 
                 and
                 what
                 creatures
                 were
                 worshipped
                 in
                 the
                 several
                 
                   Provinces
                   ;
                   but
                
                 ,
                 he
                 saith
                 ,
                 
                   there
                   were
                   three
                   universally
                   worshipped
                   ,
                   whereof
                   the
                   first
                   is
                   ,
                   the
                   Ox
                
                 ;
                 and
                 it
                 was
                 an
                 universal
                 practice
                 not
                 to
                 touch
                 or
                 hurt
                 those
                 creatures
                 that
                 were
                 sacred
                 among
                 them
                 ;
                 as
                 the
                 Oxen
                 were
                 quite
                 through
                 Egypt
                 ;
                 from
                 whence
                 
                   Moses
                   desired
                   to
                   go
                   into
                   the
                   Wilderness
                   to
                   sacrifice
                   ,
                
                 
                 
                   for
                   we
                   shall
                   sacrifice
                   the
                   abomination
                   of
                   the
                   Egyptians
                   to
                   the
                   Lord
                   our
                   God.
                   Lo
                   ,
                   shall
                   we
                   sacrifice
                   the
                   abomination
                   of
                   the
                   Egyptians
                   before
                   their
                   eyes
                   ,
                   and
                   will
                   they
                   
                   not
                   stone
                   us
                   ?
                   i.
                   e.
                
                 saith
                 the
                 Targum
                 of
                 
                   Onkelos
                   ,
                   because
                   the
                   Egyptians
                   worship
                   Oxen.
                   Because
                   Lambs
                   are
                   the
                   Idols
                   of
                   the
                   Egyptians
                   ,
                
                 saith
                 
                   Ionathan
                   .
                   If
                   we
                   kill
                
                 ,
                 saith
                 S.
                 
                   Hierome
                   ,
                   the
                   things
                   which
                   they
                   worship
                   .
                
                 I
                 leave
                 it
                 now
                 to
                 the
                 consideration
                 of
                 any
                 man
                 ,
                 whether
                 the
                 Israelites
                 using
                 their
                 
                   accustomed
                   burnt-offerings
                   and
                   sacrifices
                
                 ,
                 and
                 Feastings
                 upon
                 them
                 ,
                 as
                 they
                 did
                 in
                 the
                 Worship
                 of
                 the
                 
                   golden
                   Calf
                
                 ,
                 can
                 be
                 supposed
                 to
                 have
                 returned
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 .
              
               
                 4.
                 
                 I
                 urged
                 this
                 ,
                 as
                 an
                 argument
                 that
                 the
                 Israelites
                 intended
                 to
                 worship
                 the
                 
                   true
                   God
                   ,
                   because
                
                 Aaron
                 
                   proclaimed
                   a
                   Feast
                
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 Iehovah
                 .
                 And
                 however
                 the
                 
                   People
                   were
                   void
                   of
                   understanding
                
                 ,
                 I
                 suppose
                 Aaron
                 being
                 
                   High
                   Priest
                
                 ,
                 and
                 Head
                 of
                 the
                 Church
                 at
                 that
                 time
                 ,
                 was
                 not
                 so
                 berest
                 of
                 common
                 sense
                 ,
                 as
                 to
                 give
                 the
                 incommunicable
                 name
                 of
                 Iehovah
                 to
                 a
                 Calf
                 of
                 his
                 own
                 making
                 .
                 All
                 that
                 
                   T.
                   G.
                
                 saith
                 to
                 this
                 ,
                 is
                 ,
                 
                 that
                 Aaron
                 
                   perhaps
                   and
                   some
                   of
                   the
                   wiser
                   men
                   among
                   them
                   might
                   not
                   be
                   so
                   sottish
                   ,
                   as
                   to
                   suppose
                   the
                   Calf
                   he
                   made
                   to
                   be
                   the
                   God
                   that
                   delivered
                   them
                   out
                   of
                
                 Egypt
                 ,
                 
                   yet
                   it
                   is
                   certain
                   they
                   were
                   so
                   weak
                   ,
                   as
                   to
                   concurr
                   with
                   the
                   people
                   in
                   the
                   external
                   practises
                   of
                   their
                   Idolatry
                   .
                
                 But
                 this
                 is
                 not
                 the
                 force
                 of
                 my
                 argument
                 ,
                 which
                 
                 lies
                 in
                 this
                 ,
                 that
                 Aaron
                 said
                 ,
                 
                   it
                   was
                   a
                   Feast
                   to
                   Iehovah
                   ,
                
                 when
                 they
                 were
                 to
                 sacrifice
                 to
                 the
                 
                   golden
                   Calf
                
                 ;
                 either
                 therefore
                 he
                 must
                 suppose
                 that
                 worship
                 was
                 intended
                 for
                 the
                 honour
                 of
                 the
                 
                   True
                   God
                
                 ,
                 or
                 he
                 must
                 give
                 the
                 name
                 of
                 Iehovah
                 to
                 the
                 Calf
                 ;
                 which
                 would
                 shew
                 him
                 to
                 have
                 been
                 more
                 sottish
                 than
                 the
                 People
                 ,
                 for
                 they
                 only
                 called
                 the
                 Calf
                 by
                 the
                 name
                 of
                 Elohim
                 ,
                 but
                 he
                 gives
                 the
                 name
                 of
                 Iehovah
                 to
                 it
                 ,
                 which
                 was
                 that
                 peculiar
                 name
                 God
                 was
                 known
                 by
                 to
                 the
                 people
                 of
                 Israel
                 upon
                 the
                 accomplishment
                 of
                 his
                 promise
                 in
                 bringing
                 them
                 out
                 of
                 Egypt
                 .
                 
                 
                   I
                   appeared
                   unto
                
                 Abraham
                 ,
                 
                   and
                   to
                
                 Isaac
                 ,
                 
                   and
                   to
                
                 Jacob
                 
                   by
                   the
                   name
                   of
                   God
                   Almighty
                   ,
                   but
                   by
                   my
                   name
                   Iehovah
                   was
                   I
                   not
                   known
                   unto
                   them
                   :
                   wherefore
                   say
                   unto
                   the
                   Children
                   of
                
                 Israel
                 ,
                 
                   I
                   am
                   Iehovah
                   ,
                   and
                   I
                   will
                   bring
                   you
                   out
                   from
                   under
                   the
                   burdens
                   of
                   the
                   Egyptians
                   ,
                
                 &c.
                 
                 Therefore
                 when
                 the
                 people
                 say
                 ,
                 
                   This
                   is
                   the
                   God
                   that
                   brought
                   us
                   out
                   of
                   the
                   Land
                   of
                
                 Egypt
                 ,
                 Aaron
                 presently
                 proclaims
                 a
                 Feast
                 to
                 Iehovah
                 ,
                 i.
                 e.
                 to
                 the
                 
                   God
                   that
                   brought
                   them
                   out
                   of
                   the
                   Land
                   of
                
                 Egypt
                 .
                 And
                 when
                 afterwards
                 the
                 Ark
                 (
                 which
                 was
                 the
                 
                   Symbol
                   God
                
                 himself
                 appointed
                 of
                 his
                 presence
                 among
                 them
                 )
                 was
                 removed
                 ,
                 upon
                 their
                 travelling
                 from
                 the
                 Mount
                 of
                 the
                 Lord
                 ,
                 
                 Moses
                 said
                 ,
                 
                   Rise
                   up
                   Iehovah
                
                 ;
                 and
                 when
                 it
                 rested
                 ,
                 
                   Return
                   O
                   
                   Iehovah
                   unto
                   the
                   many
                   thousands
                   of
                
                 Israel
                 .
                 Thus
                 the
                 name
                 of
                 Iehovah
                 was
                 used
                 by
                 Moses
                 himself
                 upon
                 occasion
                 of
                 the
                 appointed
                 Symbol
                 of
                 Gods
                 presence
                 ;
                 but
                 when
                 Aaron
                 proclaimed
                 a
                 Feast
                 to
                 Iehovah
                 upon
                 making
                 the
                 
                   golden
                   Calf
                   ,
                   Moses
                
                 calls
                 it
                 a
                 
                   Golden
                   God
                
                 ,
                 because
                 God
                 saith
                 ,
                 
                 
                   they
                   had
                   made
                   a
                   molten
                   Calf
                   ,
                   and
                   worshipped
                   it
                   ,
                   and
                   sacrificed
                   thereunto
                   ,
                
                 
                 
                   and
                   said
                   ,
                   This
                   is
                   thy
                   God
                   which
                   brought
                   thee
                   out
                   of
                   the
                   Land
                   of
                
                 Egypt
                 .
                 Which
                 therefore
                 by
                 S.
                 Stephen
                 is
                 called
                 an
                 Idol
                 .
                 
                 5.
                 
                 The
                 expressing
                 it
                 to
                 be
                 
                   the
                   God
                   that
                   brought
                   them
                   out
                   of
                   the
                   Land
                   of
                
                 Egypt
                 ,
                 doth
                 imply
                 ,
                 that
                 they
                 did
                 not
                 intend
                 one
                 of
                 the
                 
                   Egyptian
                   Gods.
                
                 For
                 what
                 reason
                 could
                 they
                 have
                 to
                 think
                 that
                 one
                 of
                 the
                 Gods
                 of
                 Egypt
                 should
                 deliver
                 them
                 out
                 of
                 the
                 
                   Egyptian
                   bondage
                
                 ;
                 and
                 while
                 their
                 own
                 worshippers
                 were
                 forsaken
                 by
                 them
                 ,
                 to
                 preserve
                 those
                 who
                 were
                 so
                 great
                 enemies
                 to
                 them
                 ?
                 And
                 how
                 could
                 they
                 think
                 the
                 Gods
                 of
                 Egypt
                 had
                 wrought
                 all
                 the
                 miracles
                 for
                 them
                 which
                 were
                 seen
                 in
                 that
                 deliverance
                 ?
                 And
                 how
                 unlikely
                 was
                 it
                 they
                 should
                 forsake
                 the
                 God
                 of
                 Israel
                 and
                 return
                 to
                 the
                 
                   Egyptian
                   Gods
                
                 ;
                 when
                 they
                 make
                 use
                 here
                 of
                 the
                 very
                 Preface
                 of
                 the
                 Law
                 ,
                 which
                 God
                 had
                 so
                 lately
                 given
                 them
                 on
                 
                   Mount
                   Sinai
                
                 :
                 viz.
                 
                   I
                   am
                   the
                   God
                   that
                   
                   brought
                   thee
                   out
                   of
                   the
                   Land
                   of
                
                 Egypt
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 returns
                 no
                 manner
                 of
                 Answer
                 .
                 6.
                 
                 When
                 the
                 Israelites
                 revolted
                 to
                 the
                 Idolatry
                 of
                 their
                 Neighbours
                 ,
                 the
                 Scripture
                 punctually
                 sets
                 down
                 the
                 names
                 of
                 the
                 Idols
                 they
                 worshipped
                 ,
                 as
                 
                   Baal
                   Peor
                   ,
                   Moloch
                   ,
                   Remphan
                
                 ;
                 but
                 here
                 is
                 nothing
                 of
                 that
                 nature
                 mentioned
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                 
                   What
                   then
                   ?
                   Is
                   it
                   the
                   Idols
                   having
                   a
                   name
                   ,
                   that
                   makes
                   the
                   worshippers
                   Heathen
                   Idolaters
                   ?
                   If
                   they
                   conceived
                   or
                   believed
                   the
                   Calf
                   to
                   be
                   a
                   God
                   ,
                   were
                   they
                   not
                   as
                   much
                   Heathen
                   Idolaters
                   for
                   worshipping
                   it
                   without
                   a
                   name
                   ,
                   as
                   the
                   Egyptians
                   for
                   worshipping
                   it
                   under
                   the
                   name
                   of
                
                 Apis
                 ?
                 But
                 T.G.
                 cunningly
                 dissembles
                 the
                 force
                 of
                 the
                 argument
                 ,
                 which
                 was
                 not
                 from
                 their
                 
                   worshipping
                   it
                   without
                   a
                   Name
                
                 ,
                 but
                 from
                 the
                 Scriptures
                 not
                 expressing
                 it
                 ,
                 which
                 it
                 doth
                 upon
                 other
                 occasions
                 :
                 and
                 Bellarmin
                 himself
                 tells
                 us
                 ,
                 from
                 Abulensis
                 ,
                 
                 Cajetan
                 and
                 others
                 ,
                 
                   that
                   the
                   Israelites
                   had
                   two
                   sorts
                   of
                   Idols
                   ,
                   one
                   without
                   a
                   certain
                   name
                   ,
                
                 as
                 the
                 Idol
                 of
                 Micha
                 ,
                 Judges
                 17.
                 
                   and
                   it
                   may
                   be
                   ,
                   the
                   golden
                   Calf
                   which
                
                 Aaron
                 
                   made
                   ,
                   and
                
                 Jeroboam
                 
                   renewed
                   ,
                   for
                   the
                   Scripture
                   doth
                   not
                   call
                   it
                
                 Moloch
                 or
                 Baal
                 ,
                 
                   &c.
                   
                   The
                   other
                   had
                   a
                   certain
                   name
                   ,
                   as
                
                 Baal
                 ,
                 Moloch
                 ,
                 Ashtaroth
                 ,
                 Chamos
                 .
                 
                   Therefore
                   say
                   they
                   not
                   improbably
                
                 (
                 mark
                 that
                 )
                 
                   that
                   it
                   may
                   be
                   
                   allowed
                   of
                   the
                   first
                   sort
                   ,
                   that
                   the
                   Iews
                   did
                   worship
                   the
                   True
                   God
                   in
                   the
                   Idol
                   .
                
                 Then
                 an
                 Image
                 of
                 the
                 true
                 God
                 may
                 be
                 an
                 Idol
                 ,
                 and
                 those
                 Idolaters
                 ,
                 who
                 worship
                 such
                 an
                 Image
                 .
                 
                   But
                   they
                   erred
                   most
                   grievously
                
                 ,
                 saith
                 
                   Bellarmin
                   ,
                   in
                   three
                   things
                
                 :
                 1.
                 
                 
                   That
                   they
                   sacrificed
                   to
                   the
                   Idol
                   ,
                
                 i.
                 e.
                 gave
                 divine
                 worship
                 to
                 it
                 .
                 2.
                 
                 
                   That
                   they
                   believed
                   the
                   Divinity
                   to
                   be
                   in
                   it
                   :
                
                 how
                 doth
                 that
                 appear
                 ?
                 no
                 more
                 surely
                 ,
                 than
                 those
                 who
                 believe
                 Images
                 to
                 speak
                 and
                 to
                 
                   work
                   miracles
                
                 .
                 3.
                 
                 
                   That
                   they
                   thought
                   God
                   to
                   be
                   corporeal
                   and
                   like
                   the
                   Idol
                   ,
                   i.
                   e.
                
                 the
                 Israelites
                 thought
                 the
                 great
                 Iehovah
                 to
                 be
                 just
                 of
                 the
                 fashion
                 of
                 the
                 Calf
                 .
                 What
                 prodigious
                 Fools
                 must
                 some
                 men
                 make
                 the
                 Israelites
                 ,
                 that
                 they
                 may
                 not
                 appear
                 as
                 great
                 Idolaters
                 themselves
                 ?
                 7.
                 
                 I
                 argued
                 from
                 S.
                 Stephens
                 words
                 ,
                 
                   And
                   they
                   made
                   a
                   Calf
                   in
                   those
                   dayes
                   and
                   offered
                   sacrifice
                   to
                   the
                   Idol
                   :
                
                 
                 
                   then
                   God
                   turned
                   and
                   gave
                   them
                   up
                   to
                   worship
                   the
                   Host
                   of
                   heaven
                
                 ;
                 whereby
                 ,
                 I
                 said
                 it
                 was
                 observable
                 ,
                 that
                 the
                 Idolatry
                 of
                 the
                 Calf
                 was
                 distinct
                 from
                 the
                 other
                 
                   Heathen
                   Idolatry
                
                 ,
                 this
                 being
                 a
                 punishment
                 of
                 the
                 other
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 saith
                 nothing
                 ;
                 and
                 yet
                 it
                 is
                 a
                 thing
                 which
                 deserves
                 consideration
                 ,
                 that
                 that
                 which
                 the
                 Fathers
                 accounted
                 the
                 most
                 
                   justifiable
                   Idolatry
                
                 of
                 the
                 
                   Heathens
                   ,
                   viz.
                
                 the
                 worshipping
                 the
                 Host
                 
                 of
                 Heaven
                 ,
                 is
                 looked
                 upon
                 as
                 the
                 judgement
                 following
                 the
                 worship
                 of
                 the
                 
                   Golden
                   Calf
                
                 .
                 So
                 
                   Clemens
                   Alexandrinus
                
                 ,
                 
                 and
                 Origen
                 plead
                 for
                 this
                 so
                 much
                 in
                 comparison
                 with
                 other
                 
                   Heathen
                   Idolatries
                
                 ,
                 as
                 hardly
                 to
                 think
                 it
                 a
                 fault
                 in
                 them
                 ;
                 and
                 it
                 is
                 farther
                 observable
                 that
                 in
                 no
                 kind
                 of
                 Idolatry
                 ,
                 which
                 the
                 Israelites
                 ever
                 fell
                 into
                 ,
                 save
                 only
                 that
                 of
                 Ieroboam
                 ,
                 which
                 was
                 of
                 the
                 same
                 nature
                 with
                 this
                 ,
                 that
                 expression
                 was
                 ever
                 used
                 ,
                 
                   These
                   are
                   thy
                   Gods
                   which
                   brought
                   thee
                   up
                   out
                   of
                   the
                   Land
                   of
                   Egypt
                
                 ;
                 which
                 shews
                 that
                 this
                 worship
                 had
                 a
                 peculiar
                 respect
                 to
                 that
                 God
                 who
                 brought
                 them
                 in
                 so
                 remarkable
                 a
                 manner
                 out
                 of
                 the
                 bondage
                 they
                 were
                 under
                 there
                 .
                 These
                 are
                 the
                 Reasons
                 which
                 I
                 have
                 to
                 prove
                 ,
                 that
                 the
                 Israelites
                 did
                 intend
                 to
                 worship
                 the
                 
                   True
                   God
                
                 by
                 the
                 
                   Golden
                   Calf
                
                 :
                 and
                 we
                 have
                 seen
                 what
                 weak
                 answers
                 
                   T.
                   G.
                
                 gives
                 to
                 some
                 of
                 them
                 ,
                 and
                 none
                 at
                 all
                 to
                 others
                 .
              
               
                 I
                 must
                 now
                 attend
                 to
                 the
                 Reasons
                 he
                 gives
                 to
                 the
                 contrary
                 ,
                 
                 and
                 those
                 are
                 either
                 from
                 Scripture
                 or
                 Fathers
                 .
                 1.
                 
                 From
                 Scripture
                 ,
                 
                 
                   where
                   they
                   are
                   charged
                   with
                   forsaking
                   God
                   ,
                
                 Deut.
                 32.15
                 ,
                 16
                 ,
                 17
                 ,
                 18.
                 
                 As
                 though
                 the
                 Israelites
                 committed
                 no
                 Idolatry
                 in
                 the
                 Wilderness
                 but
                 that
                 of
                 the
                 
                   Golden
                   Calf
                
                 :
                 whereas
                 it
                 is
                 well
                 known
                 
                 that
                 they
                 worshipped
                 
                   Baal
                   Peor
                   ,
                   Moloch
                
                 ,
                 and
                 Remphan
                 ;
                 of
                 which
                 a
                 blacker
                 character
                 is
                 given
                 than
                 of
                 the
                 other
                 .
                 
                   But
                   the
                   Psalmist
                   saith
                   ,
                   that
                   in
                   worshipping
                   the
                   Calf
                   ,
                   they
                   did
                   forget
                   God
                   ,
                
                 Psal.
                 106.19
                 ,
                 20
                 ,
                 21.
                 
                 And
                 was
                 not
                 that
                 forgetting
                 the
                 God
                 that
                 appeared
                 with
                 such
                 a
                 terrible
                 Majesty
                 on
                 
                   Mount
                   Sinai
                
                 ,
                 to
                 
                   turn
                   His
                   glory
                   into
                   the
                   similitude
                   of
                   an
                   Ox
                   that
                   eateth
                   grass
                   ?
                
                 But
                 in
                 the
                 expressions
                 of
                 Scripture
                 to
                 
                   forget
                   God
                
                 is
                 to
                 
                   disobey
                   Him
                
                 ;
                 
                 
                   Beware
                   that
                   thou
                   forget
                   not
                   the
                   Lord
                   thy
                   God
                   ,
                   in
                   not
                   keeping
                   His
                   Commandments
                   ,
                   and
                   His
                   Iudgements
                   ,
                   and
                   His
                   Statutes
                   which
                   I
                   command
                   thee
                   this
                   day
                   .
                
                 And
                 was
                 not
                 this
                 
                   forgetting
                   God
                
                 in
                 this
                 sense
                 ,
                 so
                 openly
                 to
                 break
                 one
                 of
                 the
                 Laws
                 he
                 had
                 so
                 lately
                 given
                 them
                 ?
                 That
                 which
                 seems
                 to
                 come
                 nearest
                 the
                 matter
                 is
                 ,
                 the
                 expression
                 of
                 S.
                 
                   Stephen
                   ,
                   That
                   our
                   Fathers
                   would
                   not
                   obey
                   ,
                   but
                   thrust
                   Him
                   from
                   them
                   (
                   that
                   is
                   ,
                   the
                   true
                   God
                   ,
                
                 saith
                 
                   T.
                   G.
                
                 whereas
                 the
                 words
                 are
                 plainly
                 meant
                 of
                 
                   Moses
                   )
                   and
                   in
                   their
                   hearts
                   turned
                   back
                   again
                   into
                   Egypt
                   ,
                   saying
                   ,
                
                 
                 
                   Make
                   us
                   Gods
                   to
                   go
                   before
                   us
                
                 ;
                 which
                 relates
                 not
                 to
                 the
                 object
                 but
                 to
                 the
                 manner
                 of
                 worship
                 by
                 such
                 a
                 Symbol
                 of
                 worship
                 as
                 was
                 in
                 greatest
                 veneration
                 among
                 all
                 the
                 Egyptians
                 .
                 This
                 is
                 the
                 force
                 of
                 all
                 that
                 he
                 brings
                 out
                 of
                 the
                 Scripture
                 .
              
               
               
                 2.
                 
                 From
                 them
                 he
                 betakes
                 himself
                 to
                 the
                 Fathers
                 :
                 
                 and
                 he
                 quotes
                 two
                 passages
                 of
                 S.
                 Athanasius
                 ,
                 and
                 S.
                 Hierome
                 ;
                 and
                 a
                 doubtful
                 place
                 of
                 S.
                 Chrysostom
                 to
                 his
                 purpose
                 .
                 This
                 is
                 the
                 first
                 time
                 I
                 have
                 found
                 
                   T.
                   G.
                
                 citing
                 the
                 Fathers
                 truly
                 and
                 pertinently
                 ;
                 and
                 it
                 were
                 too
                 hard
                 dealing
                 with
                 him
                 ,
                 not
                 to
                 allow
                 him
                 these
                 Testimonies
                 ;
                 especially
                 about
                 the
                 exposition
                 of
                 a
                 place
                 of
                 Scripture
                 ;
                 wherein
                 their
                 best
                 Commentators
                 take
                 so
                 much
                 liberty
                 of
                 receding
                 from
                 them
                 ,
                 when
                 they
                 apprehend
                 the
                 scope
                 and
                 circumstances
                 of
                 the
                 place
                 do
                 enforce
                 another
                 sense
                 ;
                 as
                 I
                 have
                 already
                 shewed
                 at
                 large
                 concerning
                 this
                 .
                 And
                 to
                 these
                 Fathers
                 ,
                 I
                 shall
                 oppose
                 the
                 Testimony
                 of
                 others
                 ,
                 who
                 make
                 the
                 
                   Egyptian
                   Ox
                
                 to
                 be
                 only
                 a
                 Symbolical
                 representation
                 of
                 the
                 
                   Patriarch
                   Ioseph
                
                 ,
                 and
                 say
                 that
                 on
                 this
                 account
                 the
                 Israelites
                 made
                 choice
                 of
                 the
                 
                   Golden
                   Calf
                
                 ;
                 so
                 the
                 Author
                 of
                 the
                 
                   Book
                   De
                   Mirabilibus
                   S.
                   Script
                
                 .
                 in
                 S.
                 Augustins
                 Works
                 ,
                 (
                 as
                 good
                 an
                 Author
                 as
                 the
                 
                   Homilist
                   de
                   Poenit.
                
                 
                 whom
                 he
                 quotes
                 under
                 S.
                 Chrys.
                 name
                 )
                 saith
                 ,
                 
                   That
                   the
                
                 Egyptians
                 
                   set
                   up
                   the
                   Image
                   of
                   an
                   Ox
                   by
                   the
                   Sepulchre
                   of
                
                 Joseph
                 ;
                 
                   and
                   for
                   this
                   cause
                   the
                
                 Israelites
                 
                   made
                   choice
                   of
                   that
                   similitude
                   ,
                   when
                   they
                   made
                   an
                   Idol
                   in
                   the
                   Wilderness
                   .
                   Iulius
                   Firmicus
                   Maternus
                
                 saith
                 ,
                 
                   That
                   the
                
                 
                 Neocori
                 
                   did
                   preserve
                   in
                
                 Egypt
                 
                   the
                   Image
                   of
                
                 Joseph
                 ,
                 by
                 which
                 he
                 understands
                 Apis
                 ,
                 or
                 
                   the
                   Sacred
                   Bulls
                
                 ;
                 the
                 same
                 is
                 affirmed
                 by
                 Rufinus
                 and
                 Suidas
                 .
                 
                 From
                 whence
                 it
                 follows
                 ,
                 that
                 this
                 being
                 looked
                 on
                 as
                 the
                 Symbol
                 taken
                 up
                 in
                 Egypt
                 in
                 remembrance
                 of
                 the
                 service
                 of
                 Ioseph
                 ,
                 it
                 was
                 very
                 unlikely
                 ,
                 that
                 the
                 Israelites
                 should
                 look
                 on
                 the
                 Image
                 it self
                 as
                 so
                 powerful
                 a
                 thing
                 ,
                 as
                 the
                 Testimonies
                 of
                 Athanasius
                 and
                 S.
                 Chrysostom
                 imply
                 ;
                 to
                 be
                 able
                 even
                 before
                 it
                 was
                 made
                 ,
                 
                   to
                   deliver
                   them
                   out
                   of
                
                 Egypt
                 :
                 which
                 is
                 such
                 a
                 horrible
                 contradiction
                 ,
                 that
                 we
                 had
                 need
                 to
                 have
                 better
                 Testimonies
                 than
                 those
                 ,
                 to
                 make
                 us
                 think
                 the
                 Israelites
                 such
                 Sots
                 to
                 believe
                 it
                 .
                 But
                 if
                 it
                 were
                 only
                 looked
                 on
                 as
                 a
                 Symbol
                 of
                 
                   Gods
                   presence
                
                 ,
                 this
                 gives
                 a
                 probable
                 account
                 why
                 the
                 Israelites
                 should
                 make
                 choice
                 of
                 this
                 ,
                 before
                 any
                 other
                 of
                 the
                 
                   Egyptians
                   Images
                
                 ,
                 because
                 by
                 it
                 ,
                 the
                 Kindness
                 of
                 Ioseph
                 (
                 who
                 by
                 Moses
                 is
                 compared
                 to
                 a
                 
                   young
                   Ox
                
                 )
                 was
                 supposed
                 to
                 be
                 remembred
                 by
                 them
                 .
                 But
                 ,
                 
              
               
                 2.
                 
                 We
                 are
                 to
                 enquire
                 whether
                 supposing
                 that
                 the
                 Israelites
                 did
                 revolt
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 in
                 the
                 worship
                 of
                 the
                 
                   Golden
                   Calf
                
                 ,
                 
                 that
                 be
                 sufficient
                 to
                 prove
                 that
                 they
                 did
                 not
                 worship
                 the
                 
                   True
                   God
                
                 under
                 this
                 Symbol
                 ?
                 For
                 if
                 the
                 Egyptians
                 themselves
                 
                 did
                 worship
                 the
                 
                   Supreme
                   God
                
                 under
                 Symbolical
                 representations
                 of
                 Him
                 ,
                 then
                 although
                 the
                 Israelites
                 might
                 return
                 with
                 their
                 hearts
                 into
                 Egypt
                 ,
                 yet
                 this
                 doth
                 not
                 prove
                 ,
                 that
                 they
                 did
                 not
                 worship
                 the
                 
                   true
                   God
                
                 by
                 the
                 
                   Golden
                   Calf
                   .
                   Plutarch
                
                 ,
                 
                 who
                 discourseth
                 largely
                 concerning
                 the
                 
                   Egyptian
                   Worship
                
                 ,
                 saith
                 ,
                 
                   That
                   the
                   Golden
                   Bull
                   was
                   the
                   Image
                   of
                
                 Osiris
                 ,
                 
                   which
                   was
                   shewed
                   for
                   four
                   daies
                   together
                   ,
                   from
                   the
                   seventeenth
                   of
                   the
                   Month
                   Athir
                
                 ;
                 And
                 it
                 was
                 a
                 common
                 practice
                 in
                 Egypt
                 to
                 have
                 
                   Golden
                   Images
                   (
                   effigies
                   sacri
                   nitet
                   aurea
                   Cercopitheci
                
                 )
                 wherein
                 Lucian
                 saith
                 ,
                 
                 
                   The
                   barbarous
                   Nations
                   did
                   exceed
                   the
                
                 Greeks
                 ,
                 
                   who
                   made
                   their
                   Images
                   of
                   Wood
                   ,
                   or
                   Ivory
                   ,
                   or
                   Stone
                   .
                
                 For
                 there
                 were
                 two
                 sorts
                 of
                 Images
                 of
                 their
                 Gods
                 among
                 the
                 Egyptians
                 .
                 Those
                 Images
                 and
                 representations
                 which
                 were
                 in
                 their
                 Temples
                 ,
                 or
                 places
                 of
                 worship
                 ,
                 and
                 those
                 which
                 they
                 accounted
                 the
                 
                   living
                   Images
                
                 of
                 their
                 Gods
                 ,
                 viz.
                 Beasts
                 ;
                 such
                 as
                 the
                 
                   two
                   famous
                   Bulls
                   ,
                   Apis
                
                 and
                 Mneuis
                 :
                 the
                 one
                 at
                 Memphis
                 ,
                 the
                 other
                 at
                 Heliopolis
                 ;
                 both
                 in
                 honour
                 of
                 Osiris
                 :
                 which
                 places
                 were
                 as
                 the
                 Dan
                 and
                 Bethel
                 of
                 Egypt
                 ;
                 
                 Memphis
                 being
                 the
                 Metropolis
                 of
                 the
                 
                   upper
                   ,
                   Heliopolis
                
                 of
                 the
                 
                   lower
                   Egypt
                
                 ;
                 wherein
                 the
                 Israelites
                 lived
                 ,
                 and
                 saw
                 the
                 worship
                 of
                 the
                 
                   sacred
                   Bull
                
                 of
                 
                   Heliopolis
                   .
                   Plutarch
                
                 saith
                 ,
                 
                 The
                 Egyptians
                 
                   looked
                   on
                
                 Apis
                 
                   as
                   the
                   Image
                   of
                   the
                   Soul
                   of
                
                 Osiris
                 .
                 Diodorus
                 saith
                 ,
                 
                 
                   That
                   they
                   looked
                   on
                   the
                   soul
                   of
                
                 Osiris
                 
                   as
                   passing
                   by
                   transmigration
                   into
                
                 Apis
                 (
                 from
                 which
                 doctrin
                 the
                 worship
                 of
                 Beasts
                 was
                 not
                 only
                 entertained
                 in
                 Egypt
                 ,
                 but
                 is
                 so
                 in
                 the
                 
                   East
                   Indies
                
                 to
                 this
                 day
                 ,
                 in
                 which
                 case
                 the
                 Beast
                 is
                 only
                 the
                 
                   material
                   object
                
                 of
                 worship
                 ,
                 but
                 the
                 
                   formal
                   Reason
                
                 is
                 the
                 Presence
                 of
                 some
                 
                   Divine
                   Soul
                
                 which
                 they
                 suppose
                 to
                 be
                 there
                 ,
                 which
                 on
                 their
                 supposition
                 ought
                 to
                 have
                 
                   divine
                   worship
                
                 given
                 to
                 it
                 by
                 the
                 principles
                 of
                 the
                 
                   Roman
                   Church
                
                 ,
                 as
                 the
                 Elements
                 of
                 Bread
                 and
                 Wine
                 on
                 a
                 supposition
                 more
                 extravagant
                 ,
                 viz.
                 of
                 Transubstantiation
                 .
                 )
                 But
                 whether
                 the
                 worship
                 of
                 Animals
                 came
                 into
                 Egypt
                 ,
                 from
                 the
                 doctrine
                 of
                 transmigration
                 ,
                 or
                 from
                 their
                 usefulness
                 ,
                 or
                 from
                 some
                 
                   politick
                   Reasons
                
                 ,
                 which
                 are
                 mentioned
                 both
                 by
                 Plutarch
                 ,
                 and
                 Diodorus
                 ;
                 this
                 is
                 certain
                 ,
                 that
                 Plutarch
                 thinks
                 ,
                 
                   Their
                   wiser
                   men
                   did
                   not
                   worship
                   the
                   Animals
                   themselves
                   ,
                   but
                   looked
                   on
                   them
                   only
                   as
                   representations
                   of
                   some
                   divine
                   perfection
                   which
                   they
                   discerned
                   in
                   them
                   ,
                   and
                   on
                   that
                   account
                   gave
                   worship
                   to
                   them
                   .
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Those
                   persons
                   ought
                   to
                   be
                   most
                   esteemed
                   ,
                   who
                   did
                   not
                   worship
                   the
                   Animals
                   themselves
                   ,
                   but
                   through
                   them
                   did
                   worship
                   the
                   Deity
                   ;
                   and
                   they
                   ought
                   to
                   be
                   
                   looked
                   on
                   as
                   clearer
                   and
                   more
                   natural
                   representations
                   of
                   God
                   ,
                   than
                   inanimate
                   things
                   ;
                   and
                   we
                   ought
                   to
                   esteem
                   them
                   ,
                   as
                   the
                   Workmanship
                   and
                   Instrument
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   〈◊〉
                   the
                   God
                   that
                   orders
                   all
                   things
                   .
                   And
                   there
                   is
                   all
                   the
                   reason
                   to
                   imagine
                   ,
                   that
                   what
                   hath
                   a
                   soul
                   and
                   sense
                   ,
                   is
                   better
                   than
                   that
                   which
                   hath
                   none
                   ,
                
                 viz.
                 
                   an
                   Image
                   :
                   and
                   the
                   Divine
                   Nature
                   is
                   not
                   seen
                   in
                   colours
                   and
                   Figures
                   ,
                   and
                   smooth
                   Superficies
                   ;
                   which
                   are
                   worse
                   than
                   dead
                   creatures
                   ,
                   for
                   these
                   never
                   had
                   life
                   in
                   them
                   :
                   but
                   that
                   which
                   hath
                   life
                   ,
                   and
                   sense
                   ,
                   and
                   motion
                   ,
                   hath
                   a
                   greater
                   influence
                   from
                   that
                   Divine
                   Wisdom
                   which
                   governs
                   all
                   things
                   ;
                   therefore
                   ,
                
                 saith
                 he
                 ,
                 
                   these
                   ought
                   not
                   to
                   be
                   looked
                   on
                   as
                   inferiour
                   representations
                   of
                   the
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   the
                   Divine
                   Being
                   ,
                   than
                   those
                   Images
                   which
                   are
                   made
                   of
                   Brass
                   or
                   Stone
                   by
                   the
                   Workmanship
                   of
                   men
                   ,
                   and
                   are
                   subject
                   to
                   corruption
                   ,
                   and
                   destitute
                   of
                   all
                   sense
                   and
                   understanding
                   .
                
                 Whereby
                 we
                 see
                 that
                 Plutarch
                 did
                 put
                 a
                 difference
                 between
                 the
                 common
                 practises
                 of
                 the
                 People
                 ,
                 and
                 the
                 intention
                 of
                 the
                 wiser
                 men
                 in
                 the
                 
                   Egyptian
                   Idolatry
                
                 .
                 He
                 before
                 takes
                 notice
                 of
                 the
                 follies
                 of
                 the
                 
                   People
                   ,
                   that
                   worshipped
                   the
                   living
                   creatures
                   themselves
                   as
                   Gods
                   ,
                
                 
                 
                   and
                   thereby
                   not
                   only
                   exposed
                   their
                   Religion
                   to
                   the
                   scorn
                   and
                   contempt
                   of
                   others
                   ;
                   but
                   
                   led
                   some
                   men
                   into
                   horrible
                   superstition
                   ,
                   and
                   tempted
                   others
                   to
                   turn
                   Atheists
                
                 ;
                 and
                 then
                 he
                 gives
                 this
                 ,
                 as
                 the
                 most
                 reasonable
                 account
                 of
                 the
                 worship
                 of
                 these
                 Animals
                 according
                 to
                 their
                 wiser
                 men
                 ,
                 whose
                 opinions
                 ought
                 most
                 to
                 be
                 followed
                 in
                 Religion
                 .
                 From
                 whence
                 it
                 appears
                 that
                 the
                 distinction
                 of
                 the
                 practice
                 of
                 the
                 People
                 ,
                 and
                 the
                 Doctrine
                 of
                 Divines
                 hath
                 obtained
                 among
                 the
                 
                   grossest
                   Idolaters
                
                 ;
                 and
                 if
                 the
                 Peoples
                 Practice
                 be
                 excused
                 because
                 the
                 Divines
                 teach
                 otherwise
                 ,
                 the
                 most
                 sottish
                 
                   Egyptian
                   Idolaters
                
                 are
                 excusable
                 ,
                 as
                 well
                 as
                 those
                 in
                 the
                 
                   Roman
                   Church
                
                 .
                 For
                 what
                 is
                 there
                 in
                 this
                 principle
                 of
                 worship
                 laid
                 down
                 by
                 Plutarch
                 ,
                 which
                 may
                 not
                 be
                 defended
                 by
                 the
                 avowed
                 doctrine
                 of
                 the
                 
                   Roman
                   Church
                
                 ?
                 Here
                 is
                 (
                 1.
                 )
                 a
                 right
                 
                   ultimate
                   object
                
                 of
                 worship
                 ,
                 viz.
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Divine
                   Being
                   ,
                   which
                   orders
                   and
                   governs
                   all
                   things
                   .
                
                 (
                 2.
                 )
                 Here
                 is
                 a
                 representation
                 of
                 that
                 object
                 by
                 the
                 perfections
                 derived
                 from
                 that
                 Being
                 to
                 a
                 Creature
                 .
                 (
                 3.
                 )
                 Here
                 is
                 a
                 right
                 directing
                 the
                 Intention
                 through
                 that
                 representation
                 to
                 the
                 
                   ultimate
                   object
                
                 .
                 And
                 (
                 4.
                 )
                 the
                 
                   formal
                   reason
                
                 of
                 worship
                 is
                 the
                 derivation
                 or
                 participation
                 of
                 that
                 perfection
                 which
                 represents
                 God
                 from
                 the
                 
                   divine
                   Being
                
                 :
                 and
                 therefore
                 this
                 is
                 no
                 
                   Soveraign
                   worship
                
                 which
                 is
                 given
                 to
                 it
                 .
              
               
               
                 
                 The
                 only
                 difficulty
                 here
                 is
                 to
                 shew
                 that
                 the
                 Egyptians
                 did
                 intend
                 to
                 worship
                 the
                 
                   Supreme
                   God
                
                 by
                 either
                 sort
                 of
                 their
                 Images
                 :
                 which
                 is
                 not
                 only
                 affirmed
                 by
                 Plutarch
                 ,
                 who
                 saith
                 ,
                 
                   They
                   understood
                   by
                
                 Osiris
                 
                   the
                   wise
                   Providence
                   of
                   God
                
                 ,
                 and
                 by
                 Porphyrie
                 ,
                 
                 who
                 saith
                 ,
                 The
                 Egyptians
                 ,
                 
                   by
                   the
                   several
                   animals
                   they
                   worshipped
                   ,
                   did
                   express
                   their
                   devotion
                   towards
                   the
                   Almighty
                   power
                   of
                   God
                
                 ;
                 and
                 by
                 Apuleius
                 ,
                 who
                 was
                 initiated
                 in
                 the
                 
                   Egyptian
                   Mysteries
                
                 ,
                 and
                 in
                 the
                 conclusion
                 of
                 his
                 Metamorphosis
                 ,
                 
                 Osiris
                 is
                 called
                 ,
                 
                   Deus
                   Deum
                   magnorum
                   potior
                   ,
                   &
                   majorum
                   summus
                   ,
                   &
                   summorum
                   maximus
                   ,
                   &
                   maximorum
                   regnator
                   Osiris
                   ,
                
                 which
                 are
                 descriptions
                 of
                 no
                 less
                 than
                 the
                 
                   Supremest
                   God
                
                 ;
                 but
                 
                   Max.
                   Tyrius
                
                 yields
                 at
                 last
                 that
                 the
                 Egyptians
                 did
                 worship
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   the
                   Deity
                   by
                   the
                   worship
                   of
                   Animals
                   ,
                
                 as
                 the
                 Greeks
                 did
                 by
                 the
                 Statue
                 of
                 Phidias
                 .
                 And
                 there
                 is
                 a
                 considerable
                 Testimony
                 to
                 this
                 purpose
                 in
                 Vopiscus
                 ,
                 
                 taken
                 out
                 of
                 an
                 Epistle
                 of
                 the
                 
                   Emperour
                   Adrian
                
                 ,
                 which
                 he
                 wrote
                 to
                 Servianus
                 from
                 Egypt
                 ,
                 giving
                 an
                 account
                 of
                 the
                 manners
                 of
                 the
                 Egyptians
                 ;
                 wherein
                 are
                 these
                 words
                 ,
                 
                   Unus
                   illis
                   Deus
                   est
                   ,
                   hunc
                   Christiani
                   ,
                   hunc
                   Iudaei
                   ,
                   hunc
                   omnes
                   vener
                   antur
                   &
                   gentes
                   .
                   They
                   had
                   one
                   God
                   ,
                   
                   whom
                   Christians
                   and
                   Iews
                   ,
                   and
                   all
                   Nations
                   worshipped
                   .
                   Is.
                   Casaubon
                
                 suspects
                 this
                 passage
                 ,
                 but
                 without
                 any
                 reason
                 as
                 Salmasius
                 proves
                 ,
                 and
                 is
                 apparent
                 because
                 the
                 same
                 thing
                 is
                 said
                 in
                 the
                 beginning
                 of
                 the
                 same
                 Epistle
                 :
                 Where
                 he
                 saith
                 ,
                 
                   that
                   however
                   they
                   differed
                   in
                   other
                   points
                   ,
                   yet
                   they
                   all
                   agreed
                   in
                   the
                   worship
                   of
                
                 Sarapis
                 ,
                 by
                 whom
                 Phylarchus
                 in
                 Plutarch
                 understands
                 
                   That
                   God
                   which
                   Governs
                   the
                   World
                   :
                
                 
                 and
                 Seguinus
                 shews
                 from
                 ancient
                 Coynes
                 and
                 Authors
                 ,
                 
                 that
                 Sarapis
                 ,
                 and
                 
                   Iupiter
                   Ammon
                
                 ,
                 and
                 
                   Iupiter
                   Pharius
                
                 ,
                 and
                 
                   Iupiter
                   rerum
                   omnium
                   potens
                
                 were
                 all
                 one
                 .
                 Thence
                 the
                 Inscriptions
                 ,
                 
                   
                     
                       D.E.O.
                       I.N.V.I.C.T.O.
                       
                       
                    
                     
                       S.E.R.A.P.I.
                       S.E.R.V.A.T.O.R.I.
                       
                    
                  
                   
                     
                       D.E.O.
                       M.A.G.N.O.
                    
                     
                       S.E.R.A.P.I.
                       
                    
                  
                
                 and
                 that
                 mentioned
                 by
                 Tristan
                 ,
                 
                 
                   
                     I.O.M.
                     S.A.R.A.P.I.D.I.
                  
                   
                     P.R.O.
                     S.A.L.V.T.E.
                     I.M.P.
                     
                  
                
                 From
                 which
                 it
                 appears
                 that
                 supposing
                 the
                 Israelites
                 did
                 relapse
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 ,
                 it
                 doth
                 not
                 from
                 thence
                 follow
                 that
                 
                 they
                 did
                 not
                 worship
                 the
                 
                   true
                   God
                
                 by
                 an
                 Image
                 .
              
               
                 
                 I
                 proceed
                 now
                 to
                 the
                 
                   two
                   Calves
                
                 of
                 Ieroboam
                 at
                 Dan
                 and
                 Bethel
                 ;
                 which
                 being
                 made
                 in
                 imitation
                 of
                 the
                 
                   Golden
                   Calf
                
                 must
                 stand
                 or
                 fall
                 by
                 what
                 hath
                 been
                 said
                 already
                 concerning
                 that
                 .
                 But
                 I
                 shall
                 here
                 make
                 good
                 the
                 peculiar
                 arguments
                 to
                 
                 Ieroboam's
                 case
                 ,
                 which
                 were
                 brought
                 to
                 prove
                 that
                 he
                 did
                 intend
                 to
                 worship
                 the
                 God
                 of
                 Israel
                 by
                 the
                 Calves
                 of
                 Dan
                 and
                 Bethel
                 .
                 1.
                 
                 Because
                 Ieroboam
                 manifests
                 no
                 design
                 of
                 taking
                 the
                 people
                 off
                 from
                 the
                 worship
                 of
                 the
                 
                   true
                   God
                
                 ,
                 but
                 only
                 from
                 the
                 worshipping
                 Him
                 at
                 Hierusalem
                 .
                 For
                 all
                 that
                 he
                 saith
                 to
                 the
                 People
                 is
                 ,
                 
                   It
                   is
                   too
                   much
                   for
                   you
                   to
                   go
                   up
                   to
                   Ierusalem
                   ,
                
                 
                 
                   behold
                   thy
                   Gods
                   ,
                   O
                   Israel
                   ,
                   which
                   brought
                   thee
                   up
                   out
                   of
                   the
                   Land
                   of
                   Egypt
                   .
                
                 If
                 
                 Ieroboam's
                 intention
                 had
                 been
                 to
                 have
                 altered
                 their
                 Religion
                 ,
                 he
                 would
                 have
                 spoken
                 against
                 that
                 ,
                 and
                 not
                 only
                 against
                 the
                 place
                 of
                 it
                 ;
                 and
                 to
                 shew
                 to
                 them
                 that
                 he
                 had
                 no
                 such
                 intention
                 ,
                 he
                 continued
                 the
                 same
                 Feasts
                 and
                 way
                 of
                 worship
                 which
                 were
                 at
                 Ierusalem
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                 That
                 Jeroboam
                 
                   's
                   end
                   was
                   to
                   secure
                   the
                   Ten
                   Tribes
                   to
                   himself
                   ;
                   and
                   the
                   likeliest
                   way
                   to
                   effect
                   it
                   ,
                   was
                   the
                   making
                   them
                   such
                   Idols
                   as
                   their
                   Fathers
                   
                   had
                   worshipped
                   in
                
                 Egypt
                 
                   and
                   the
                   Wilderness
                
                 :
                 and
                 yet
                 soon
                 after
                 
                   T.
                   G.
                
                 represents
                 him
                 as
                 
                   a
                   great
                   Polititian
                   ,
                   that
                   would
                   not
                   make
                   any
                   sudden
                   Changes
                   .
                
                 
                 But
                 could
                 there
                 be
                 any
                 change
                 greater
                 or
                 more
                 sudden
                 ,
                 than
                 to
                 change
                 the
                 
                   true
                   God
                
                 for
                 
                   Molten
                   Gods
                
                 and
                 Devils
                 ;
                 as
                 
                   T.
                   G.
                
                 saith
                 he
                 did
                 :
                 which
                 words
                 (
                 if
                 they
                 be
                 understood
                 in
                 T.
                 G's
                 sense
                 for
                 the
                 
                   Egyptian
                   Idols
                   and
                   Devils
                   in
                   them
                
                 )
                 was
                 as
                 great
                 a
                 change
                 as
                 could
                 be
                 made
                 in
                 Religion
                 ,
                 and
                 too
                 sudden
                 to
                 be
                 made
                 by
                 such
                 a
                 Polititian
                 .
                 He
                 should
                 have
                 begun
                 the
                 alteration
                 in
                 the
                 smaller
                 matters
                 ,
                 if
                 he
                 intended
                 no
                 
                   sudden
                   change
                
                 ;
                 and
                 first
                 have
                 gained
                 some
                 of
                 the
                 
                   Great
                   men
                
                 to
                 him
                 to
                 be
                 ready
                 to
                 joyn
                 with
                 him
                 ,
                 when
                 opportunity
                 served
                 ,
                 with
                 hopes
                 of
                 Preferment
                 and
                 Places
                 at
                 Court
                 ;
                 when
                 these
                 were
                 secured
                 ,
                 then
                 put
                 in
                 some
                 of
                 the
                 vilest
                 of
                 the
                 people
                 into
                 the
                 Priesthood
                 (
                 as
                 he
                 did
                 )
                 to
                 render
                 that
                 
                   sacred
                   Office
                
                 mean
                 and
                 contemptible
                 ,
                 the
                 better
                 to
                 prepare
                 the
                 people
                 for
                 a
                 change
                 ;
                 then
                 to
                 send
                 Agents
                 abroad
                 to
                 tamper
                 with
                 the
                 most
                 active
                 among
                 them
                 ,
                 to
                 allure
                 some
                 and
                 to
                 terrifie
                 others
                 according
                 to
                 their
                 several
                 dispositions
                 ;
                 then
                 to
                 give
                 liberty
                 to
                 those
                 
                   tender
                   consciences
                
                 that
                 longed
                 for
                 the
                 Onions
                 and
                 Fleshpots
                 and
                 Bulls
                 of
                 Egypt
                 ;
                 and
                 when
                 he
                 had
                 by
                 degrees
                 prepared
                 a
                 considerable
                 
                 party
                 ,
                 that
                 would
                 be
                 sure
                 to
                 adhere
                 to
                 him
                 ,
                 then
                 by
                 little
                 and
                 little
                 to
                 open
                 the
                 great
                 Design
                 to
                 them
                 ,
                 which
                 he
                 aimed
                 at
                 all
                 this
                 while
                 .
                 But
                 it
                 was
                 too
                 great
                 a
                 Change
                 for
                 such
                 a
                 Polititian
                 ,
                 to
                 say
                 at
                 the
                 very
                 first
                 to
                 them
                 ;
                 
                   Come
                   ,
                   renounce
                   the
                   God
                   of
                   Israel
                   without
                   more
                   ado
                   ;
                   I
                   have
                   set
                   up
                   other
                   Gods
                   for
                   you
                   to
                   worship
                   ,
                   and
                   I
                   command
                   you
                   all
                   immediately
                   to
                   obey
                   me
                
                 :
                 methinks
                 ,
                 this
                 would
                 seem
                 too
                 harsh
                 and
                 unpolitick
                 ,
                 and
                 too
                 dangerous
                 for
                 so
                 new
                 a
                 Government
                 as
                 his
                 was
                 ;
                 a
                 little
                 
                   Indulgence
                   for
                   tender
                   consciences
                
                 ,
                 for
                 a
                 time
                 ,
                 with
                 the
                 sweetest
                 words
                 ,
                 had
                 better
                 become
                 such
                 an
                 Achitophel
                 ,
                 as
                 
                   T.
                   G.
                
                 calls
                 Ieroboam
                 .
                 This
                 ,
                 this
                 had
                 been
                 the
                 way
                 to
                 have
                 wheadled
                 and
                 drawn
                 in
                 the
                 silly
                 and
                 injudicious
                 multitude
                 ,
                 
                   By
                   telling
                   them
                   what
                   an
                   oppression
                   it
                   was
                   for
                   them
                   to
                   be
                   under
                   the
                   jurisdiction
                   of
                   the
                   
                     High
                     Priest
                  
                   and
                   his
                   Brethren
                   at
                   Ierusalem
                   ;
                   and
                   that
                   there
                   was
                   no
                   Reason
                   such
                   a
                   vast
                   number
                   of
                   lazy
                   Priests
                   and
                   ignorant
                   Levites
                   should
                   be
                   maintained
                   out
                   of
                   their
                   labours
                   by
                   Tythes
                   and
                   Offerings
                   ;
                   that
                   all
                   the
                   pretence
                   of
                   the
                   true
                   worship
                   of
                   God
                   being
                   confined
                   to
                   
                     the
                     Temple
                  
                   at
                   Ierusalem
                   ,
                   was
                   only
                   out
                   of
                   a
                   design
                   to
                   enrich
                   the
                   Priests
                   and
                   the
                   City
                   ;
                   that
                   it
                   was
                   only
                   zeal
                   for
                   their
                   own
                   interest
                   and
                   revenues
                   ,
                   
                   which
                   made
                   them
                   so
                   earnest
                   for
                   that
                   particular
                   way
                   of
                   worship
                   which
                   was
                   so
                   different
                   from
                   the
                   rest
                   of
                   the
                   World.
                   What!
                   could
                   they
                   imagine
                   that
                   God
                   had
                   no
                   other
                   people
                   in
                   the
                   World
                   ,
                   but
                   such
                   as
                   went
                   up
                   to
                   Ierusalem
                   to
                   worship
                   ?
                   what
                   would
                   become
                   of
                   the
                   
                     Catholick
                     way
                  
                   of
                   worship
                   ,
                   which
                   was
                   in
                   all
                   the
                   Nations
                   round
                   about
                   them
                   ?
                   Was
                   it
                   credible
                   ,
                   that
                   God
                   should
                   suffer
                   so
                   great
                   a
                   part
                   of
                   mankind
                   to
                   run
                   on
                   in
                   such
                   Idolatry
                   ,
                   as
                   a
                   few
                   Iews
                   accounted
                   it
                   ?
                   If
                   it
                   were
                   so
                   displeasing
                   to
                   God
                   ,
                   could
                   it
                   ever
                   be
                   thought
                   that
                   the
                   
                     Wisest
                     King
                  
                   they
                   ever
                   had
                   ,
                   
                     viz.
                     Salomon
                  
                   ,
                   should
                   in
                   the
                   wisest
                   time
                   of
                   his
                   Life
                   ,
                   viz.
                   in
                   his
                   
                     old
                     Age
                  
                   ,
                   fall
                   to
                   the
                   practice
                   of
                   it
                   ?
                   Besides
                   all
                   this
                   ,
                   they
                   ought
                   to
                   consider
                   ,
                   how
                   much
                   the
                   honour
                   and
                   safety
                   of
                   the
                   Nation
                   was
                   concerned
                   in
                   embracing
                   the
                   same
                   Catholick
                   way
                   of
                   worship
                   which
                   prevailed
                   round
                   about
                   them
                   .
                   Their
                   pretending
                   to
                   greater
                   purity
                   of
                   worship
                   than
                   their
                   Neighbours
                   ,
                   made
                   them
                   hated
                   and
                   scorned
                   ,
                   and
                   reproached
                   by
                   their
                   Neighbours
                   of
                   all
                   sides
                   ,
                   viz.
                   by
                   Moab
                   and
                   Ammon
                   ,
                   and
                   Amalek
                   ,
                   the
                   Philistins
                   ,
                   and
                   those
                   of
                   Tyre
                   :
                   but
                   if
                   they
                   returned
                   to
                   the
                   worship
                   of
                   the
                   
                     Neighbour
                     Nations
                  
                   ,
                   they
                   might
                   be
                   sure
                   of
                   the
                   assistance
                   of
                   the
                   
                   King
                   of
                   Egypt
                   ,
                   with
                   whom
                   Ieroboam
                   had
                   lived
                   many
                   years
                   ,
                   who
                   would
                   be
                   ready
                   to
                   help
                   them
                   on
                   all
                   occasions
                   ;
                   and
                   their
                   lesser
                   enemies
                   would
                   then
                   be
                   afraid
                   to
                   disturb
                   them
                   .
                
                 Thus
                 we
                 see
                 what
                 plausible
                 pretences
                 there
                 were
                 to
                 have
                 drawn
                 the
                 people
                 off
                 from
                 the
                 Law
                 of
                 Moses
                 ,
                 to
                 the
                 Idolatries
                 of
                 Egypt
                 ;
                 but
                 we
                 read
                 not
                 the
                 least
                 intimation
                 of
                 this
                 Nature
                 in
                 the
                 whole
                 History
                 of
                 this
                 Revolt
                 :
                 but
                 Ieroboam
                 only
                 saith
                 ,
                 
                   These
                   are
                   thy
                   Gods
                   which
                   brought
                   thee
                   out
                   of
                   the
                   Land
                   of
                   Egypt
                   ,
                
                 which
                 was
                 the
                 most
                 unpolitick
                 way
                 of
                 perswading
                 them
                 to
                 return
                 to
                 the
                 Gods
                 of
                 Egypt
                 .
                 Besides
                 he
                 not
                 only
                 appointed
                 a
                 Feast
                 like
                 unto
                 that
                 in
                 Iudah
                 ,
                 but
                 it
                 is
                 said
                 ,
                 
                 
                   That
                   he
                   offered
                   upon
                   the
                   Altar
                   ,
                   and
                   sacrificed
                   unto
                   the
                   Calves
                   which
                   he
                   had
                   made
                   ,
                
                 i.
                 e.
                 according
                 to
                 the
                 custom
                 of
                 the
                 
                   Iewish
                   Sacrifices
                
                 ,
                 than
                 which
                 nothing
                 could
                 be
                 more
                 repugnant
                 to
                 the
                 
                   Egyptian
                   Idolatry
                
                 ,
                 as
                 I
                 have
                 already
                 proved
                 .
                 But
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   The
                   Text
                   speaks
                   but
                   of
                   one
                   Feast
                
                 ;
                 it
                 is
                 very
                 true
                 ,
                 it
                 mentions
                 but
                 one
                 ;
                 but
                 it
                 is
                 said
                 afterwards
                 in
                 several
                 places
                 ,
                 
                   That
                   they
                   departed
                   not
                   from
                   the
                   way
                   of
                   Ieroboam
                
                 ;
                 
                 and
                 that
                 very
                 Feast
                 being
                 accompanied
                 with
                 so
                 many
                 Sacrifices
                 ,
                 was
                 a
                 plain
                 evidence
                 it
                 was
                 not
                 the
                 
                   Egyptian
                   Idolatry
                
                 ,
                 which
                 he
                 then
                 set
                 up
                 .
                 And
                 it
                 is
                 
                 remarkable
                 to
                 this
                 purpose
                 ,
                 that
                 every
                 one
                 who
                 was
                 to
                 be
                 consecrated
                 a
                 
                   Priest
                   to
                   the
                   Golden
                   Calves
                
                 ,
                 was
                 to
                 be
                 consecrated
                 with
                 
                   a
                   Sacrifice
                   of
                   a
                   young
                   Bullock
                   ,
                
                 
                 
                   and
                   of
                   seven
                   Rams
                
                 ;
                 which
                 according
                 to
                 the
                 Rites
                 of
                 the
                 
                   Egyptian
                   Idolatry
                
                 were
                 enough
                 to
                 have
                 profaned
                 the
                 most
                 sacred
                 Person
                 .
                 And
                 Iosephus
                 ,
                 
                 (
                 who
                 may
                 be
                 allowed
                 to
                 have
                 understood
                 the
                 mind
                 of
                 Ieroboam
                 as
                 well
                 as
                 
                   T.
                   G.
                
                 )
                 saith
                 expressly
                 ,
                 
                   That
                   in
                   the
                   speech
                   he
                   made
                   to
                   the
                   People
                   ,
                   he
                   only
                   pleaded
                   ,
                   that
                   God
                   being
                   every
                   where
                   present
                   ,
                   he
                   might
                   be
                   worshipped
                   at
                
                 Dan
                 and
                 Bethel
                 ,
                 
                   as
                   well
                   as
                
                 Jerusalem
                 :
                 
                   and
                   that
                   for
                   their
                   greater
                   conveniency
                   he
                   had
                   set
                   up
                   the
                   Calves
                   at
                
                 Dan
                 and
                 Bethel
                 ,
                 
                   that
                   there
                   they
                   might
                   worship
                   God.
                
                 Thus
                 we
                 see
                 that
                 in
                 this
                 worship
                 at
                 Dan
                 and
                 
                   Bethel
                   ,
                   Ieroboam
                
                 intended
                 no
                 more
                 than
                 to
                 worship
                 the
                 God
                 of
                 Israel
                 there
                 .
                 I
                 will
                 not
                 deny
                 ,
                 that
                 Ieroboam
                 was
                 for
                 Liberty
                 of
                 Conscience
                 ,
                 and
                 allowed
                 the
                 practice
                 of
                 
                   Egyptian
                   Idolatry
                
                 ,
                 and
                 appointed
                 Priests
                 to
                 serve
                 at
                 the
                 several
                 Altars
                 ,
                 as
                 the
                 People
                 had
                 a
                 mind
                 ;
                 but
                 the
                 
                   established
                   worship
                
                 ,
                 at
                 which
                 himself
                 was
                 present
                 ,
                 was
                 at
                 the
                 Calves
                 of
                 Dan
                 and
                 Bethel
                 .
                 For
                 it
                 is
                 said
                 ,
                 
                   That
                   he
                   offered
                   on
                   the
                   Altar
                   there
                   .
                
                 
                 But
                 we
                 read
                 that
                 he
                 appointed
                 Priests
                 ,
                 not
                 only
                 for
                 the
                 Calves
                 ,
                 but
                 1.
                 
                   for
                   the
                   High
                   places
                
                 ;
                 
                 
                 which
                 were
                 of
                 two
                 sorts
                 ,
                 1.
                 
                 Some
                 for
                 the
                 worship
                 of
                 
                   false
                   Gods
                
                 ,
                 as
                 those
                 which
                 Salomon
                 allowed
                 to
                 be
                 built
                 for
                 Chemosh
                 and
                 Moloch
                 on
                 the
                 
                   Mount
                   of
                   Olives
                
                 .
                 
                 2.
                 
                 Others
                 were
                 for
                 the
                 worship
                 of
                 the
                 
                   true
                   God
                
                 in
                 the
                 ten
                 Tribes
                 .
                 For
                 there
                 being
                 some
                 
                   dissenting
                   Brethren
                
                 among
                 the
                 Israelites
                 ,
                 who
                 would
                 neither
                 join
                 with
                 the
                 House
                 of
                 Iudah
                 in
                 the
                 worship
                 at
                 Hierusalem
                 ,
                 nor
                 with
                 Ieroboam
                 in
                 the
                 worship
                 of
                 the
                 Calves
                 at
                 Dan
                 and
                 Bethel
                 ;
                 to
                 keep
                 these
                 secure
                 to
                 his
                 interest
                 ,
                 he
                 permits
                 them
                 to
                 worship
                 God
                 on
                 the
                 
                   High
                   places
                
                 ,
                 i.
                 e.
                 Altars
                 erected
                 to
                 that
                 purpose
                 upon
                 an
                 ascent
                 of
                 ground
                 .
                 And
                 this
                 I
                 prove
                 from
                 that
                 passage
                 of
                 
                   Elias
                   ,
                   They
                   have
                   thrown
                   down
                   thy
                   Altars
                
                 ;
                 
                 speaking
                 of
                 the
                 Children
                 of
                 Israels
                 demolishing
                 them
                 in
                 the
                 time
                 of
                 Ahab
                 ,
                 who
                 was
                 the
                 eighth
                 in
                 succession
                 from
                 Ieroboam
                 .
                 And
                 in
                 the
                 Reformation
                 of
                 Iosiah
                 ,
                 he
                 puts
                 a
                 difference
                 between
                 the
                 Priests
                 of
                 the
                 
                   High
                   places
                
                 ;
                 for
                 some
                 of
                 them
                 were
                 permitted
                 
                   to
                   eat
                   unleavened
                   bread
                   among
                   their
                   Brethren
                
                 ;
                 
                 and
                 others
                 
                   he
                   slew
                   upon
                   the
                   Altars
                
                 .
                 Which
                 shews
                 that
                 both
                 in
                 Iudah
                 and
                 Israel
                 there
                 were
                 some
                 who
                 did
                 still
                 worship
                 the
                 
                   true
                   God
                
                 on
                 the
                 
                   High
                   places
                
                 .
                 2.
                 
                 Ieroboam
                 appointed
                 Priests
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Pilosis
                 ,
                 to
                 
                   the
                   hairy
                   ones
                
                 ;
                 which
                 I
                 wonder
                 ,
                 how
                 it
                 come
                 to
                 be
                 translated
                 
                 Devils
                 both
                 here
                 ,
                 and
                 Levit.
                 17.
                 since
                 in
                 above
                 fifty
                 places
                 of
                 Scripture
                 ,
                 it
                 signifies
                 Goats
                 ;
                 and
                 but
                 in
                 one
                 ,
                 the
                 LXX
                 .
                 render
                 it
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 there
                 Aquila
                 hath
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 and
                 the
                 Vulgar
                 Latine
                 Pilosi
                 ,
                 and
                 our
                 translation
                 Satyrs
                 :
                 and
                 since
                 the
                 worship
                 of
                 Goats
                 ,
                 and
                 other
                 
                   hairy
                   animals
                
                 was
                 so
                 frequent
                 among
                 the
                 Egyptians
                 ,
                 as
                 of
                 
                   Dogs
                   ,
                   Wolves
                   ,
                   Cats
                   ,
                   Ichneumons
                   ,
                   Apes
                   ,
                
                 &c.
                 but
                 especially
                 
                   the
                   Goats
                
                 ,
                 as
                 Herodotus
                 ,
                 
                 Strabo
                 ,
                 
                 Diodorus
                 ,
                 
                 Plutarch
                 ,
                 
                 and
                 others
                 relate
                 (
                 and
                 the
                 Pan
                 ,
                 and
                 Faunus
                 ,
                 and
                 Silenus
                 ,
                 and
                 Silvanus
                 ,
                 and
                 Satyri
                 were
                 but
                 a
                 sort
                 of
                 Goats
                 :
                 for
                 the
                 Arabick
                 word
                 Satar
                 is
                 a
                 Goat
                 ,
                 and
                 the
                 Egyptian
                 name
                 for
                 Pan
                 is
                 Mendes
                 ,
                 which
                 ,
                 saith
                 Bochartus
                 ,
                 
                 signifies
                 a
                 Goat
                 too
                 .
                 )
                 And
                 since
                 this
                 worship
                 was
                 so
                 common
                 in
                 Egypt
                 was
                 there
                 not
                 reason
                 to
                 forbid
                 it
                 by
                 a
                 
                   Law
                   ,
                   Levit.
                
                 17.7
                 ?
                 and
                 is
                 there
                 not
                 cause
                 where
                 we
                 meet
                 with
                 this
                 word
                 relating
                 to
                 an
                 object
                 of
                 worship
                 ,
                 to
                 understand
                 it
                 according
                 to
                 the
                 common
                 practice
                 of
                 Idolaters
                 ,
                 and
                 the
                 common
                 sense
                 of
                 the
                 word
                 ?
                 Therefore
                 I
                 grant
                 that
                 Ieroboam
                 did
                 permit
                 the
                 
                   Egyptian
                   Idolatry
                
                 ,
                 but
                 he
                 established
                 the
                 
                   Golden
                   Calves
                
                 as
                 the
                 Religion
                 of
                 the
                 State.
                 
              
               
               
                 
                 2.
                 
                 I
                 shewed
                 ,
                 that
                 the
                 true
                 God
                 was
                 worshipped
                 by
                 the
                 
                   Golden
                   Calves
                
                 ;
                 because
                 the
                 sin
                 of
                 Ahab
                 who
                 worshipped
                 Baal
                 is
                 said
                 to
                 be
                 so
                 much
                 
                   greater
                   than
                   the
                   sin
                   of
                
                 Jeroboam
                 .
                 And
                 
                   it
                   came
                   to
                   pass
                   as
                   if
                   it
                   had
                   been
                   a
                   light
                   thing
                   for
                   him
                   to
                   walk
                   in
                   the
                   sins
                   of
                   Ieroboam
                   ,
                
                 
                 
                   that
                   he
                   took
                   to
                   wife
                   Iezabel
                   ,
                   daughter
                   of
                   Baal
                   ,
                   King
                   of
                   the
                   Zidonians
                   ,
                   and
                   went
                   and
                   served
                   Baal
                   ,
                   and
                   worshipped
                   him
                   ;
                   and
                   he
                   reared
                   up
                   an
                   Altar
                   for
                   Baal
                   ,
                   in
                   the
                   House
                   of
                   Baal
                   ,
                   which
                   he
                   had
                   built
                   in
                   Samaria
                   .
                
                 Yes
                 ,
                 saith
                 
                   T.
                   G.
                   Ahabs
                   sin
                   was
                   greater
                   ,
                
                 
                 
                   because
                   he
                   added
                   this
                   Idolatry
                   to
                   the
                   other
                   .
                
                 Who
                 denies
                 that
                 his
                 sin
                 might
                 have
                 been
                 greater
                 in
                 that
                 respect
                 ?
                 but
                 that
                 it
                 was
                 not
                 so
                 to
                 be
                 understood
                 ,
                 appears
                 by
                 the
                 opposition
                 between
                 God
                 and
                 Baal
                 in
                 the
                 words
                 of
                 
                   Elijah
                   ?
                   How
                   long
                   halt
                   ye
                   ,
                
                 saith
                 he
                 to
                 all
                 the
                 People
                 ,
                 
                   between
                   two
                   opinions
                   ?
                   if
                   the
                   Lord
                   be
                   God
                   ,
                   follow
                   Him
                   :
                
                 
                 
                   but
                   if
                   Baal
                   ,
                   then
                   follow
                   him
                   .
                
                 Now
                 there
                 being
                 three
                 several
                 waies
                 of
                 worship
                 among
                 the
                 people
                 ,
                 if
                 two
                 of
                 the
                 three
                 had
                 not
                 agreed
                 in
                 the
                 same
                 object
                 of
                 worship
                 ,
                 viz.
                 the
                 God
                 of
                 
                   Israel
                   ,
                   Elijah
                
                 could
                 not
                 have
                 said
                 that
                 they
                 halted
                 only
                 between
                 
                   two
                   opinions
                
                 of
                 God
                 and
                 Baal
                 ;
                 if
                 some
                 were
                 for
                 the
                 God
                 of
                 Israel
                 ,
                 others
                 for
                 the
                 Gods
                 of
                 the
                 Egyptians
                 ,
                 and
                 others
                 for
                 
                 
                   Beel
                   Samen
                
                 ,
                 or
                 the
                 God
                 of
                 the
                 
                   Zidonians
                   .
                   But
                
                 ,
                 saith
                 
                   T.
                   G.
                
                 Elijah
                 
                   supposes
                   a
                   general
                   Apostasie
                   of
                   the
                   ten
                   Tribes
                   to
                
                 Baal
                 
                   in
                   the
                   next
                   Chapter
                
                 .
                 
                 And
                 what
                 then
                 ?
                 It
                 was
                 but
                 very
                 lately
                 so
                 ,
                 and
                 they
                 were
                 not
                 yet
                 so
                 fixed
                 but
                 they
                 might
                 be
                 put
                 in
                 mind
                 that
                 they
                 were
                 lately
                 of
                 another
                 opinion
                 :
                 and
                 some
                 render
                 it
                 ,
                 
                   How
                   long
                   will
                   ye
                   pass
                   from
                   one
                   extreme
                   to
                   another
                   ?
                   how
                   long
                   will
                   ye
                   be
                   so
                   uncertain
                   in
                   Religion
                   ,
                   now
                   for
                   God
                   ,
                   and
                   then
                   for
                
                 Baal
                 ?
                 So
                 Vatablus
                 renders
                 it
                 ,
                 
                   Quousque
                   tandem
                   alternis
                   ,
                   &c.
                   
                   Now
                   of
                   one
                   side
                   ,
                   then
                   of
                   the
                   other
                   ?
                
                 or
                 as
                 some
                 imagine
                 ,
                 they
                 themselves
                 
                   worshipped
                   the
                   Calves
                   ,
                   and
                   sometimes
                
                 Baal
                 .
                 So
                 that
                 notwithstanding
                 what
                 
                   T.
                   G
                
                 ,
                 saith
                 ,
                 the
                 opposition
                 is
                 here
                 plain
                 between
                 the
                 God
                 worshipped
                 by
                 the
                 Calves
                 ,
                 which
                 was
                 the
                 
                   publick
                   and
                   established
                   worship
                   of
                   the
                   ten
                   Tribes
                   ,
                
                 and
                 the
                 worship
                 of
                 Baal
                 ,
                 which
                 was
                 newly
                 introduced
                 :
                 and
                 so
                 the
                 
                   True
                   God
                
                 is
                 supposed
                 to
                 be
                 worshipped
                 by
                 those
                 who
                 did
                 not
                 
                   worship
                   Baal
                
                 .
                 To
                 confirm
                 this
                 ,
                 I
                 added
                 ,
                 that
                 Iehu
                 magnifies
                 his
                 zeal
                 for
                 Iehovah
                 against
                 Baal
                 ,
                 when
                 it
                 is
                 said
                 of
                 him
                 but
                 a
                 little
                 after
                 ,
                 
                   That
                   he
                   departed
                   not
                   from
                   the
                   Calves
                   of
                   Dan
                   and
                   Bethel
                
                 ;
                 
                 which
                 evidently
                 shews
                 the
                 opposition
                 between
                 the
                 God
                 of
                 Israel
                 worshipped
                 by
                 the
                 Calves
                 ,
                 and
                 the
                 worship
                 of
                 
                   Baal
                   .
                   No
                
                 ,
                 saith
                 
                   T.
                   G.
                   Iehu's
                   
                   zeal
                   for
                   the
                   Lord
                   doth
                   not
                   acquit
                   him
                   from
                   Idolatry
                   in
                   following
                
                 Jeroboam
                 ,
                 
                   any
                   more
                   than
                   the
                   lawful
                   act
                   of
                   Matrimony
                   acquits
                   a
                   Husband
                   from
                   the
                   Crime
                   of
                   Adultery
                   ,
                   who
                   defiles
                   his
                   Neighbours
                   Bed.
                
                 I
                 perceive
                 
                   T.
                   G.
                
                 grew
                 very
                 sleepy
                 when
                 he
                 wrote
                 this
                 ,
                 
                 and
                 forgot
                 what
                 we
                 were
                 about
                 :
                 for
                 I
                 never
                 intended
                 to
                 clear
                 Iehu
                 from
                 Idolatry
                 by
                 his
                 zeal
                 for
                 Iehovah
                 ,
                 but
                 from
                 such
                 an
                 Idolatry
                 as
                 excludes
                 the
                 worship
                 of
                 the
                 
                   True
                   God.
                
                 For
                 that
                 was
                 my
                 business
                 to
                 shew
                 that
                 he
                 might
                 be
                 guilty
                 of
                 Idolatry
                 ,
                 and
                 yet
                 worship
                 the
                 
                   true
                   God
                
                 ,
                 by
                 the
                 Calves
                 of
                 Ieroboam
                 ;
                 as
                 he
                 not
                 only
                 shews
                 by
                 that
                 expression
                 to
                 Ionaedab
                 ,
                 but
                 by
                 distinguishing
                 between
                 the
                 Priests
                 of
                 the
                 Lord
                 ,
                 
                 and
                 the
                 Priests
                 of
                 Baal
                 ;
                 and
                 yet
                 soon
                 after
                 that
                 character
                 is
                 twice
                 given
                 of
                 
                   Iehu
                   ,
                   That
                   he
                   departed
                   not
                   from
                   that
                   worship
                   which
                   Ieroboam
                   had
                   established
                   .
                
                 
              
               
                 To
                 the
                 last
                 instance
                 I
                 brought
                 of
                 the
                 Samaritans
                 ,
                 who
                 sent
                 to
                 the
                 King
                 of
                 Assyria
                 for
                 an
                 
                   Israelitish
                   Priest
                
                 to
                 teach
                 them
                 the
                 accustomed
                 worship
                 of
                 the
                 God
                 of
                 the
                 Land
                 ,
                 who
                 accordingly
                 came
                 and
                 dwelt
                 in
                 Bethel
                 ,
                 
                 and
                 taught
                 it
                 them
                 ,
                 upon
                 which
                 it
                 is
                 said
                 ,
                 
                   They
                   feared
                   the
                   Lord
                   ;
                   T.
                   G.
                
                 returns
                 a
                 strange
                 answer
                 ,
                 
                 
                   viz.
                   That
                   there
                   is
                   no
                   mention
                   at
                   all
                   made
                   of
                   his
                   teaching
                   them
                   to
                   worship
                   him
                   in
                   the
                   Calves
                   as
                   Symbols
                   of
                   his
                   presence
                
                 ;
                 
                 here
                 
                   T.
                   G.
                
                 nodded
                 again
                 :
                 For
                 if
                 he
                 would
                 but
                 have
                 held
                 his
                 eyes
                 open
                 so
                 long
                 as
                 to
                 have
                 looked
                 back
                 on
                 the
                 22
                 ,
                 and
                 23
                 verses
                 of
                 the
                 same
                 Chapter
                 ,
                 he
                 would
                 have
                 found
                 these
                 words
                 ,
                 
                   For
                   the
                   Children
                   of
                   Israel
                   walked
                   in
                   all
                   the
                   sins
                   of
                   Ieroboam
                   which
                   he
                   did
                   ,
                   they
                   departed
                   not
                   from
                   them
                   :
                   until
                   the
                   Lord
                   removed
                   Israel
                   out
                   of
                   his
                   sight
                   ,
                   as
                   he
                   had
                   said
                   by
                   all
                   his
                   servants
                   the
                   Prophets
                   .
                   So
                   was
                   Israel
                   carried
                   away
                   out
                   of
                   his
                   own
                   Land
                   to
                   Assyria
                
                 ;
                 and
                 then
                 immediately
                 follows
                 this
                 story
                 of
                 the
                 Samaritans
                 ,
                 desiring
                 to
                 know
                 
                   the
                   worship
                   of
                   the
                   God
                   of
                   the
                   Land
                
                 ;
                 what
                 can
                 this
                 refer
                 to
                 ,
                 but
                 to
                 the
                 
                   worship
                   established
                
                 by
                 Ieroboam
                 ?
                 I
                 leave
                 this
                 to
                 be
                 considered
                 by
                 
                   T.
                   G.
                
                 when
                 he
                 is
                 awake
                 ,
                 
                 for
                 he
                 seems
                 to
                 have
                 written
                 these
                 things
                 in
                 a
                 Dream
                 .
                 As
                 to
                 what
                 he
                 saith
                 ,
                 of
                 
                   his
                   having
                   confuted
                   my
                   conjectures
                   ,
                   or
                   rather
                
                 Monceius
                 his
                 ;
                 (
                 when
                 it
                 is
                 apparent
                 I
                 differ
                 from
                 Monceius
                 in
                 his
                 main
                 ground
                 ,
                 to
                 any
                 man
                 that
                 hath
                 read
                 him
                 )
                 I
                 leave
                 it
                 as
                 a
                 fresh
                 token
                 of
                 his
                 kindness
                 ,
                 when
                 he
                 will
                 not
                 so
                 much
                 as
                 suffer
                 me
                 to
                 be
                 the
                 Author
                 of
                 such
                 
                   weak
                   conjectures
                
                 ,
                 which
                 he
                 hath
                 so
                 easily
                 ,
                 and
                 so
                 pleasantly
                 confuted
                 ;
                 and
                 for
                 the
                 phrase
                 of
                 
                   my
                   plowing
                   with
                   his
                   Heifer
                
                 ,
                 I
                 suppose
                 it
                 hath
                 relation
                 to
                 the
                 Calves
                 of
                 Dan
                 and
                 Bethel
                 ;
                 which
                 I
                 take
                 notice
                 of
                 ,
                 that
                 he
                 may
                 not
                 think
                 his
                 Wit
                 is
                 lost
                 upon
                 me
                 .
              
               
               
                 To
                 conclude
                 this
                 point
                 of
                 the
                 meaning
                 of
                 the
                 
                   Second
                   Commandment
                
                 ,
                 
                 I
                 said
                 ,
                 
                   That
                   since
                   the
                   Law
                   giver
                   hath
                   thus
                   interpreted
                   his
                   own
                   Law
                   ,
                
                 we
                 need
                 not
                 be
                 solicitous
                 about
                 the
                 sense
                 of
                 any
                 others
                 ,
                 yet
                 herein
                 I
                 say
                 we
                 have
                 the
                 concurrence
                 of
                 the
                 Iewish
                 and
                 
                   Christian
                   Church
                
                 .
                 The
                 Iews
                 have
                 thought
                 the
                 prohibition
                 to
                 extend
                 to
                 all
                 kinds
                 of
                 Images
                 for
                 worship
                 ,
                 and
                 almost
                 all
                 for
                 ornament
                 ,
                 and
                 the
                 Image
                 worship
                 of
                 the
                 Church
                 of
                 Rome
                 is
                 one
                 of
                 the
                 great
                 scandals
                 to
                 this
                 day
                 ,
                 which
                 hinder
                 them
                 from
                 embracing
                 Christianity
                 .
                 All
                 that
                 
                   T.
                   G.
                
                 answers
                 to
                 this
                 is
                 ,
                 
                 
                   That
                   he
                   would
                   gladly
                   know
                   ,
                   whether
                   we
                   must
                   stand
                   or
                   fall
                   by
                   the
                   interpretation
                   of
                   the
                   Iews
                   ?
                
                 Did
                 I
                 bring
                 their
                 Testimony
                 for
                 that
                 purpose
                 ?
                 or
                 intimate
                 the
                 least
                 thing
                 that
                 way
                 ?
                 did
                 I
                 not
                 use
                 so
                 much
                 caution
                 on
                 purpose
                 to
                 prevent
                 such
                 a
                 cavil
                 ?
                 I
                 declared
                 that
                 I
                 did
                 not
                 need
                 their
                 Testimony
                 in
                 so
                 clear
                 a
                 case
                 ;
                 and
                 yet
                 it
                 is
                 no
                 small
                 advantage
                 to
                 our
                 Cause
                 ,
                 that
                 we
                 have
                 herein
                 the
                 concurrence
                 of
                 all
                 that
                 had
                 any
                 Reverence
                 to
                 this
                 Law
                 of
                 God
                 ,
                 whether
                 Iews
                 or
                 Mahumetans
                 ;
                 and
                 not
                 barely
                 of
                 them
                 ,
                 but
                 of
                 the
                 whole
                 
                   Christian
                   Church
                
                 for
                 so
                 many
                 Ages
                 ,
                 as
                 I
                 have
                 fully
                 proved
                 in
                 the
                 precedent
                 Chapters
                 .
                 
                 As
                 to
                 the
                 
                   Prophetical
                   confutation
                   
                   of
                   my
                   opinion
                
                 about
                 Idolatry
                 and
                 the
                 
                   Second
                   Commandment
                
                 by
                 Mr.
                 Thorndike
                 ,
                 I
                 do
                 assure
                 him
                 if
                 I
                 could
                 have
                 thought
                 what
                 that
                 learned
                 Person
                 had
                 said
                 in
                 this
                 matter
                 ,
                 to
                 have
                 been
                 agreeable
                 either
                 to
                 Scripture
                 or
                 Reason
                 ,
                 or
                 the
                 sense
                 of
                 the
                 Primitive
                 ,
                 or
                 our
                 own
                 Church
                 ,
                 it
                 might
                 have
                 prevented
                 my
                 writing
                 ,
                 by
                 changing
                 my
                 opinion
                 ;
                 for
                 I
                 was
                 no
                 stranger
                 to
                 his
                 Writings
                 ,
                 or
                 his
                 Arguments
                 .
                 But
                 he
                 that
                 can
                 think
                 
                   the
                   Israelites
                   believed
                   the
                   Golden
                   Calf
                   delivered
                   their
                   people
                   out
                   of
                
                 Egypt
                 
                   before
                   it
                   was
                   made
                
                 ,
                 may
                 easily
                 believe
                 that
                 Mr.
                 
                   Thorndikes
                   Book
                   of
                
                 1662.
                 
                   was
                   a
                   confutation
                   of
                   mine
                   ,
                   long
                   before
                   it
                   was
                   written
                
                 ;
                 and
                 upon
                 equal
                 reason
                 at
                 least
                 ,
                 I
                 may
                 hope
                 that
                 this
                 Answer
                 will
                 be
                 a
                 
                   Prophetical
                   Confutation
                
                 of
                 all
                 that
                 
                   T.
                   G.
                
                 will
                 ever
                 be
                 able
                 to
                 say
                 upon
                 this
                 Subject
                 .
              
            
             
               
               
                 CHAP.
                 IV.
                 An
                 Answer
                 to
                 T.
                 G's
                 charge
                 of
                 
                   Contradictions
                   ,
                   Paradoxes
                   ,
                   Reproach
                
                 of
                 the
                 second
                 Council
                 of
                 
                   Nice
                   ,
                   School
                   disputes
                
                 ;
                 and
                 to
                 his
                 parallel
                 Instances
                 .
              
               
                 UNder
                 these
                 Heads
                 I
                 shall
                 comprehend
                 all
                 that
                 remains
                 scattered
                 in
                 the
                 several
                 parts
                 of
                 his
                 Book
                 ,
                 
                 which
                 seem
                 to
                 require
                 any
                 farther
                 Answer
                 .
                 The
                 first
                 thing
                 I
                 begin
                 with
                 is
                 ,
                 the
                 Head
                 of
                 Contradictions
                 ,
                 
                 for
                 he
                 makes
                 in
                 another
                 Book
                 the
                 charge
                 of
                 Idolatry
                 to
                 be
                 inconsistent
                 with
                 my
                 own
                 assertion
                 ;
                 
                   Because
                   I
                   had
                   said
                   that
                   Church
                   doth
                   not
                   look
                   on
                   our
                   negative
                   articles
                   against
                   the
                   Church
                   of
                
                 Rome
                 ,
                 
                 
                   as
                   articles
                   of
                   Faith
                   ,
                   but
                   as
                   infriour
                   Truths
                   ;
                   from
                   whence
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   follows
                   ,
                   that
                   their
                   Church
                   doth
                   not
                   err
                   against
                   any
                   article
                   of
                   Faith
                   ;
                   but
                   Idolatry
                   is
                   an
                   errour
                   against
                   the
                   most
                   Fundamental
                   point
                   of
                   Faith
                   ,
                   and
                   therefore
                   for
                   me
                   to
                   charge
                   the
                   Church
                   of
                
                 Rome
                 
                   with
                   Idolatry
                   ,
                   must
                   according
                   to
                   my
                   own
                   principles
                   ,
                   be
                   the
                   most
                   groundless
                   ,
                   
                   unreasonable
                   ,
                   and
                   contradictory
                   proceeding
                   in
                   the
                   World.
                
                 Upon
                 my
                 word
                 ,
                 a
                 very
                 heavy
                 charge
                 !
                 And
                 I
                 must
                 clear
                 my self
                 as
                 I
                 can
                 from
                 it
                 .
                 Had
                 not
                 a
                 man
                 need
                 to
                 have
                 a
                 mighty
                 care
                 of
                 dropping
                 any
                 kind
                 words
                 towards
                 them
                 ,
                 who
                 will
                 be
                 sure
                 to
                 make
                 all
                 possible
                 advantages
                 from
                 them
                 to
                 overthrow
                 the
                 force
                 of
                 whatever
                 can
                 be
                 said
                 afterwards
                 against
                 them
                 ?
                 Thus
                 have
                 they
                 dealt
                 with
                 me
                 ;
                 because
                 I
                 allowed
                 the
                 Church
                 of
                 Rome
                 to
                 be
                 a
                 
                   true
                   Church
                
                 ,
                 as
                 holding
                 all
                 the
                 
                   essential
                   points
                
                 of
                 
                   Christian
                   Faith
                
                 ;
                 therefore
                 all
                 the
                 arguments
                 I
                 have
                 used
                 to
                 prove
                 them
                 Idolaters
                 ,
                 are
                 presently
                 turned
                 off
                 with
                 this
                 ,
                 
                   That
                   herein
                   I
                   contradict
                   my self
                
                 .
                 Thus
                 I
                 was
                 served
                 by
                 that
                 
                   feat
                   man
                
                 at
                 
                   Controversie
                   ,
                   I.
                   W.
                
                 who
                 thought
                 it
                 worth
                 his
                 while
                 to
                 write
                 two
                 Books
                 (
                 such
                 as
                 they
                 are
                 )
                 chiefly
                 upon
                 this
                 argument
                 :
                 
                 and
                 he
                 makes
                 me
                 to
                 
                   pile
                   Contradictions
                
                 on
                 Contradictions
                 ,
                 as
                 Children
                 do
                 Cards
                 one
                 upon
                 another
                 ,
                 and
                 then
                 he
                 comes
                 and
                 cunningly
                 steals
                 away
                 one
                 of
                 the
                 supporters
                 ,
                 and
                 down
                 all
                 the
                 rest
                 fall
                 in
                 great
                 disorder
                 and
                 confusion
                 .
                 
                 And
                 herein
                 he
                 is
                 much
                 applauded
                 for
                 an
                 
                   excellent
                   Artist
                
                 ,
                 by
                 that
                 mighty
                 man
                 at
                 
                   Ecclesiastical
                   Fencing
                   ,
                   E.
                   W.
                
                 the
                 renowned
                 Champion
                 of
                 our
                 Lady
                 of
                 Loreto
                 ,
                 and
                 the
                 miraculous
                 translation
                 of
                 her
                 Chappel
                 ;
                 
                 about
                 which
                 he
                 hath
                 published
                 a
                 Defiance
                 to
                 the
                 World
                 ,
                 and
                 offers
                 to
                 prove
                 ,
                 it
                 against
                 all
                 Comers
                 (
                 but
                 especially
                 my
                 inconsiderable
                 self
                 )
                 to
                 be
                 
                   an
                   undeniable
                   Verity
                
                 .
                 I
                 must
                 have
                 great
                 leisure
                 ,
                 and
                 little
                 care
                 of
                 my self
                 ,
                 if
                 I
                 ever
                 more
                 come
                 near
                 the
                 Clutches
                 of
                 such
                 a
                 Giant
                 ,
                 who
                 seems
                 to
                 write
                 with
                 a
                 Beetle
                 instead
                 of
                 a
                 Pen
                 ;
                 and
                 I
                 desire
                 him
                 to
                 set
                 his
                 heart
                 at
                 rest
                 ,
                 and
                 not
                 to
                 trouble
                 himself
                 
                   about
                   the
                   waies
                   of
                   my
                   attacking
                   him
                
                 ;
                 for
                 he
                 may
                 lie
                 quietly
                 in
                 his
                 shades
                 ,
                 and
                 snore
                 on
                 to
                 Dooms-day
                 for
                 me
                 ;
                 unless
                 I
                 see
                 farther
                 reason
                 of
                 disturbing
                 his
                 repose
                 than
                 at
                 present
                 I
                 do
                 .
                 But
                 this
                 charge
                 being
                 resumed
                 by
                 so
                 considerable
                 an
                 Adversary
                 ,
                 as
                 
                   T.
                   G.
                
                 is
                 ,
                 in
                 comparison
                 with
                 the
                 rest
                 ,
                 I
                 shall
                 ,
                 for
                 his
                 sake
                 ,
                 endeavour
                 more
                 fully
                 to
                 clear
                 this
                 whole
                 matter
                 .
                 When
                 
                   I.
                   W.
                
                 had
                 objected
                 the
                 same
                 thing
                 in
                 effect
                 against
                 me
                 ;
                 the
                 substance
                 of
                 the
                 Answer
                 I
                 made
                 him
                 was
                 this
                 ,
                 1.
                 
                 That
                 it
                 was
                 a
                 
                   disingenuous
                   way
                
                 of
                 proceeding
                 ,
                 
                 to
                 oppose
                 a
                 judgement
                 of
                 charity
                 concerning
                 their
                 Church
                 ,
                 to
                 a
                 judgement
                 of
                 Reason
                 concerning
                 the
                 nature
                 of
                 actions
                 ,
                 without
                 at
                 all
                 examining
                 the
                 force
                 of
                 those
                 Reasons
                 which
                 are
                 produced
                 for
                 it
                 .
                 This
                 was
                 the
                 case
                 of
                 
                   I.
                   W.
                
                 but
                 ingenuity
                 is
                 a
                 thing
                 my
                 Adversaries
                 are
                 very
                 little
                 acquainted
                 with
                 :
                 and
                 therefore
                 I
                 said
                 2.
                 
                 There
                 was
                 
                 no
                 contradiction
                 in
                 it
                 :
                 For
                 the
                 notion
                 of
                 Idolatry
                 as
                 applied
                 to
                 the
                 Church
                 of
                 Rome
                 ,
                 is
                 consistent
                 with
                 its
                 owning
                 the
                 general
                 principles
                 of
                 Faith
                 ,
                 as
                 to
                 the
                 
                   True
                   God
                
                 and
                 
                   Iesus
                   Christ
                
                 ,
                 and
                 giving
                 
                   Soveraign
                   Worship
                
                 to
                 them
                 ;
                 when
                 therefore
                 we
                 say
                 ,
                 that
                 the
                 Church
                 of
                 Rome
                 doth
                 not
                 err
                 in
                 any
                 Fundamental
                 point
                 of
                 the
                 
                   Christian
                   Faith
                
                 ,
                 I
                 there
                 at
                 large
                 shew
                 ,
                 the
                 meaning
                 to
                 have
                 been
                 only
                 this
                 ,
                 that
                 in
                 all
                 those
                 which
                 are
                 looked
                 on
                 by
                 us
                 as
                 necessary
                 Articles
                 of
                 Faith
                 ,
                 we
                 have
                 the
                 Testimony
                 and
                 approbation
                 of
                 the
                 whole
                 Christian
                 World
                 of
                 all
                 Ages
                 ,
                 and
                 are
                 acknowledged
                 to
                 be
                 such
                 by
                 Rome
                 it self
                 ;
                 but
                 the
                 Church
                 of
                 Rome
                 looks
                 upon
                 all
                 her
                 Doctrines
                 ,
                 which
                 we
                 reject
                 ,
                 as
                 
                   necessary
                   Articles
                   of
                   Faith
                
                 :
                 so
                 that
                 the
                 force
                 of
                 the
                 Argument
                 comes
                 only
                 to
                 this
                 ,
                 that
                 no
                 Church
                 which
                 doth
                 own
                 the
                 ancient
                 Creeds
                 can
                 be
                 guilty
                 of
                 Idolatry
                 .
                 And
                 I
                 farther
                 add
                 ,
                 that
                 when
                 we
                 enquire
                 into
                 the
                 essentials
                 of
                 a
                 Church
                 ,
                 we
                 think
                 it
                 not
                 necessary
                 to
                 go
                 any
                 farther
                 than
                 the
                 
                   doctrinal
                   points
                
                 of
                 Faith
                 ;
                 because
                 Baptism
                 admits
                 men
                 into
                 the
                 Church
                 upon
                 the
                 profession
                 of
                 the
                 true
                 Faith
                 in
                 the
                 
                   Father
                   ,
                   Son
                
                 ,
                 and
                 
                   Holy
                   Ghost
                
                 :
                 but
                 if
                 beyond
                 the
                 essentials
                 we
                 enquire
                 into
                 the
                 moral
                 integrity
                 and
                 soundness
                 of
                 a
                 Church
                 ,
                 then
                 we
                 are
                 bound
                 to
                 go
                 farther
                 than
                 the
                 bare
                 
                 profession
                 of
                 the
                 essential
                 points
                 of
                 Faith
                 ;
                 and
                 if
                 it
                 be
                 found
                 that
                 the
                 same
                 Church
                 may
                 debauch
                 those
                 very
                 principles
                 of
                 Faith
                 by
                 damnable
                 errours
                 ,
                 and
                 corrupt
                 the
                 worship
                 of
                 God
                 by
                 vertue
                 of
                 them
                 ,
                 then
                 the
                 same
                 Church
                 which
                 doth
                 hold
                 the
                 Fundamentals
                 of
                 Faith
                 ,
                 may
                 notwithstanding
                 lead
                 men
                 to
                 Idolatry
                 without
                 the
                 shadow
                 of
                 a
                 contradiction
                 .
                 But
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   That
                   Idolatry
                   is
                   an
                   Errour
                   against
                   the
                   most
                   Fundamental
                   point
                   of
                   Faith.
                
                 What
                 doth
                 
                   T.
                   G.
                
                 mean
                 by
                 this
                 ?
                 I
                 suppose
                 it
                 is
                 ,
                 that
                 Idolatry
                 doth
                 imply
                 Polytheism
                 ,
                 or
                 the
                 belief
                 of
                 more
                 Gods
                 than
                 one
                 ,
                 to
                 whom
                 
                   Soveraign
                   worship
                
                 is
                 due
                 ;
                 then
                 I
                 deny
                 this
                 to
                 be
                 the
                 proper
                 Definition
                 of
                 Idolatry
                 ,
                 for
                 although
                 ,
                 where
                 ever
                 this
                 is
                 ,
                 it
                 hath
                 in
                 it
                 the
                 nature
                 of
                 that
                 we
                 call
                 Idolatry
                 ;
                 yet
                 himself
                 confesses
                 ,
                 the
                 true
                 notion
                 of
                 it
                 to
                 be
                 ,
                 
                   The
                   giving
                   the
                   worship
                   due
                   to
                   God
                   ,
                   to
                   a
                   Creature
                
                 ;
                 so
                 that
                 ,
                 if
                 I
                 have
                 proved
                 that
                 the
                 worship
                 of
                 Images
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 is
                 the
                 giving
                 the
                 worship
                 due
                 only
                 to
                 God
                 to
                 a
                 Creature
                 ;
                 then
                 ,
                 although
                 the
                 Church
                 of
                 Rome
                 may
                 hold
                 all
                 the
                 essentials
                 of
                 Faith
                 ,
                 and
                 be
                 a
                 
                   true
                   Church
                
                 ,
                 it
                 may
                 be
                 guilty
                 of
                 Idolatry
                 without
                 contradiction
                 .
                 But
                 it
                 may
                 be
                 
                   I.
                   W.
                
                 in
                 his
                 Reply
                 ,
                 saith
                 something
                 more
                 to
                 purpose
                 ;
                 (
                 at
                 least
                 it
                 will
                 be
                 thought
                 so
                 ,
                 if
                 I
                 do
                 not
                 answer
                 
                 him
                 :
                 )
                 I
                 must
                 therefore
                 consider
                 what
                 he
                 saith
                 ,
                 that
                 is
                 material
                 ,
                 if
                 any
                 thing
                 be
                 found
                 so
                 .
                 However
                 ,
                 he
                 saith
                 ,
                 
                 
                   that
                   if
                   the
                
                 Roman
                 
                   Church
                   doth
                   hold
                   any
                   kind
                   of
                   Idolatry
                   to
                   be
                   lawful
                   ,
                   she
                   must
                   needs
                   hold
                   an
                   Errour
                   destructive
                   to
                   a
                   Fundamental
                   and
                   essential
                   point
                   of
                   Faith
                   ,
                   and
                   by
                   consequence
                   a
                   Fundamental
                   errour
                   inconsistent
                   with
                   the
                   essence
                   of
                   a
                   true
                   Church
                   .
                   And
                   since
                   no
                   kind
                   of
                   Idolatry
                   is
                   lawful
                   ,
                   if
                   the
                
                 Roman
                 
                   Church
                   hold
                   it
                   to
                   be
                   so
                   ,
                   she
                   must
                   needs
                   hold
                   an
                   errour
                   inconsistent
                   with
                   some
                   Truth
                   .
                
                 Most
                 profoundly
                 argued
                 !
                 He
                 only
                 ought
                 to
                 have
                 subsumed
                 ,
                 (
                 as
                 I
                 think
                 such
                 Logicians
                 as
                 
                   I.
                   W.
                
                 call
                 it
                 )
                 
                   but
                   all
                   Errour
                   is
                   Fundamental
                   and
                   inconsistent
                   with
                   the
                   essence
                   of
                   a
                   true
                   Church
                
                 ;
                 or
                 
                   That
                   Infallibility
                   is
                   necessary
                   to
                   the
                   Being
                   of
                   a
                   Church
                   ,
                
                 and
                 when
                 he
                 proves
                 that
                 ,
                 I
                 promise
                 to
                 renounce
                 the
                 charge
                 of
                 
                   Idolatry
                   .
                   Now
                   it
                   is
                   not
                   possible
                   ,
                
                 saith
                 
                   I.
                   W.
                   that
                   the
                
                 Roman
                 
                   Church
                   should
                   bold
                   any
                   Idolatry
                   lawful
                
                 (
                 knowing
                 it
                 to
                 be
                 
                   Idolatry
                   )
                   unless
                   she
                   holds
                   that
                   some
                   Honour
                   ,
                   which
                   is
                   due
                   only
                   to
                   God
                   ,
                   may
                   be
                   given
                   to
                   a
                   Creature
                   .
                
                 I
                 am
                 afraid
                 to
                 be
                 snapt
                 by
                 so
                 cunning
                 a
                 Sophister
                 ,
                 and
                 therefore
                 I
                 distinguish
                 in
                 time
                 .
                 The
                 
                   Roman
                   Church
                
                 doth
                 not
                 hold
                 any
                 Idolatry
                 lawful
                 which
                 it
                 judges
                 to
                 be
                 Idolatry
                 ,
                 
                 or
                 the
                 Honour
                 due
                 only
                 to
                 God
                 ;
                 but
                 the
                 
                   Roman
                   Church
                
                 may
                 give
                 the
                 real
                 parts
                 of
                 worship
                 due
                 only
                 to
                 God
                 to
                 a
                 
                   meer
                   creature
                
                 ,
                 and
                 yet
                 at
                 the
                 same
                 time
                 ,
                 tell
                 men
                 it
                 is
                 not
                 a
                 part
                 of
                 the
                 Honour
                 which
                 is
                 due
                 to
                 God.
                 To
                 make
                 this
                 plain
                 even
                 to
                 the
                 understanding
                 of
                 
                   I.
                   W.
                
                 The
                 Church
                 of
                 Rome
                 may
                 entertain
                 a
                 false
                 notion
                 of
                 Idolatry
                 ,
                 or
                 of
                 that
                 worship
                 which
                 is
                 due
                 only
                 to
                 God
                 :
                 which
                 false
                 notion
                 being
                 received
                 ,
                 men
                 may
                 really
                 give
                 the
                 worship
                 that
                 only
                 belongs
                 to
                 God
                 to
                 His
                 Creatures
                 ;
                 and
                 the
                 utmost
                 errour
                 necessary
                 in
                 this
                 case
                 is
                 no
                 more
                 than
                 having
                 a
                 false
                 notion
                 of
                 Idolatry
                 ,
                 as
                 ,
                 that
                 there
                 can
                 be
                 no
                 Idolatry
                 without
                 giving
                 
                   Soveraign
                   Worship
                
                 to
                 a
                 Creature
                 ,
                 or
                 that
                 an
                 Idol
                 is
                 the
                 representation
                 only
                 of
                 an
                 
                   Imaginary
                   Being
                
                 ,
                 &c.
                 
                 Now
                 on
                 these
                 suppositions
                 ,
                 no
                 more
                 is
                 necessary
                 to
                 the
                 practice
                 of
                 Idolatry
                 ,
                 than
                 being
                 deceived
                 in
                 the
                 notion
                 of
                 it
                 .
                 If
                 therefore
                 
                   T.
                   G.
                
                 or
                 I.W.
                 will
                 prove
                 that
                 the
                 Church
                 of
                 Rome
                 can
                 never
                 be
                 deceived
                 in
                 the
                 notion
                 of
                 it
                 ,
                 or
                 that
                 it
                 is
                 repugnant
                 to
                 the
                 essence
                 of
                 a
                 Church
                 to
                 have
                 a
                 false
                 notion
                 of
                 Idolatry
                 ,
                 they
                 do
                 something
                 towards
                 the
                 proving
                 me
                 guilty
                 of
                 a
                 contradiction
                 in
                 acknowledging
                 the
                 Church
                 of
                 Rome
                 to
                 be
                 a
                 
                   true
                   Church
                
                 ,
                 and
                 yet
                 charging
                 it
                 with
                 Idolatry
                 .
                 But
                 
                   I.
                   W.
                
                 saith
                 ,
                 
                 
                   That
                   't
                   is
                   impossible
                   the
                
                 Roman
                 
                   Church
                   should
                   teach
                   or
                   hold
                   any
                   kind
                   of
                   Idolatry
                   ,
                
                 
                 
                   whatsoever
                   it
                   be
                   ,
                   but
                   she
                   must
                   hold
                   expressly
                   or
                   implicitly
                   ,
                   that
                   some
                   Honour
                   due
                   only
                   to
                   God
                   ,
                   may
                   be
                   given
                   to
                   a
                   meer
                   Creature
                   .
                
                 Such
                 kind
                 of
                 stuff
                 as
                 this
                 would
                 make
                 a
                 man
                 almost
                 repent
                 ever
                 reading
                 Logick
                 (
                 which
                 this
                 man
                 pretends
                 so
                 much
                 to
                 )
                 for
                 surely
                 
                   Mother
                   Wit
                
                 is
                 much
                 better
                 than
                 
                   Scholastick
                   Fooling
                
                 .
                 Such
                 a
                 Church
                 which
                 commits
                 ,
                 or
                 by
                 her
                 doctrines
                 and
                 practises
                 leads
                 to
                 Idolatry
                 ,
                 needs
                 not
                 
                   to
                   hold
                
                 ,
                 i.
                 e.
                 
                   deliver
                   as
                   her
                   judgment
                
                 that
                 some
                 
                   Honour
                   due
                   only
                   to
                   God
                   may
                   be
                   given
                   to
                   a
                   Creature
                
                 ;
                 it
                 is
                 sufficient
                 if
                 she
                 commands
                 or
                 allows
                 such
                 things
                 to
                 be
                 done
                 ,
                 which
                 in
                 their
                 own
                 nature
                 ,
                 or
                 by
                 the
                 Law
                 of
                 God
                 is
                 really
                 giving
                 the
                 worship
                 of
                 God
                 to
                 a
                 Creature
                 .
                 Yet
                 upon
                 this
                 mistake
                 ,
                 as
                 gross
                 as
                 it
                 is
                 ,
                 the
                 poor
                 waspish
                 Creature
                 runs
                 on
                 for
                 many
                 leaves
                 ,
                 and
                 thinks
                 all
                 that
                 while
                 he
                 proves
                 me
                 guilty
                 of
                 a
                 contradiction
                 .
                 But
                 the
                 man
                 hath
                 something
                 in
                 his
                 head
                 which
                 he
                 means
                 ,
                 although
                 he
                 scarce
                 knows
                 how
                 to
                 express
                 it
                 ,
                 viz.
                 that
                 in
                 good
                 
                   Catholick
                   Dictionaries
                
                 ,
                 a
                 
                   Fundamental
                   errour
                
                 ,
                 and
                 a
                 
                   damnable
                   errour
                
                 ,
                 
                 and
                 an
                 
                   error
                   inconsistent
                   with
                   the
                   essence
                   of
                   a
                   true
                   Church
                   ,
                   are
                   terms
                   Synonymous
                   .
                
                 Now
                 I
                 know
                 what
                 he
                 would
                 be
                 at
                 ,
                 viz.
                 that
                 Infallibility
                 
                 is
                 necessary
                 to
                 the
                 Being
                 of
                 a
                 Church
                 :
                 therefore
                 to
                 suppose
                 a
                 Church
                 to
                 err
                 ,
                 is
                 to
                 suppose
                 it
                 not
                 to
                 be
                 a
                 Church
                 :
                 But
                 will
                 he
                 prove
                 me
                 guilty
                 of
                 contradiction
                 by
                 
                   Catholick
                   Dictionaries
                
                 ?
                 I
                 beg
                 his
                 pardon
                 :
                 for
                 in
                 them
                 Transubstantiation
                 implies
                 none
                 ;
                 but
                 whosoever
                 writes
                 against
                 them
                 ,
                 must
                 be
                 guilty
                 of
                 many
                 .
                 If
                 he
                 would
                 prove
                 me
                 guilty
                 of
                 Contradiction
                 ,
                 let
                 him
                 prove
                 it
                 from
                 my
                 own
                 sense
                 and
                 not
                 from
                 theirs
                 .
                 Yet
                 he
                 would
                 seem
                 at
                 last
                 to
                 prove
                 that
                 
                   the
                   practice
                   of
                   any
                   kind
                   of
                   Idolatry
                   ,
                
                 
                 
                   especially
                   being
                   approved
                   by
                   the
                   Church
                   ,
                   is
                   destructive
                   to
                   the
                   Being
                   of
                   a
                   Church
                   .
                
                 Which
                 is
                 the
                 only
                 thing
                 ,
                 he
                 saith
                 ,
                 that
                 deserves
                 to
                 be
                 farther
                 considered
                 ,
                 by
                 enquiring
                 into
                 two
                 things
                 .
                 1.
                 
                 Whether
                 a
                 Church
                 allowing
                 and
                 countenancing
                 the
                 practice
                 of
                 Idolacry
                 can
                 be
                 a
                 
                   true
                   Church
                
                 ?
                 2.
                 
                 Whether
                 such
                 a
                 Church
                 can
                 have
                 any
                 power
                 or
                 Authority
                 to
                 consecrate
                 Bishops
                 ,
                 or
                 
                   ordain
                   Priests
                
                 ?
                 For
                 this
                 is
                 a
                 thing
                 which
                 
                   T.
                   G.
                
                 likewise
                 objects
                 ,
                 as
                 consequent
                 upon
                 my
                 assertion
                 of
                 their
                 Idolatry
                 ,
                 that
                 thereby
                 I
                 
                   overthrow
                   all
                   Authority
                   ,
                   and
                   Iurisdiction
                   in
                   the
                   Church
                   of
                
                 England
                 ,
                 
                   as
                   being
                   derived
                   from
                   an
                   Idolatrous
                   Church
                   .
                
                 These
                 are
                 matters
                 which
                 deserve
                 a
                 farther
                 handling
                 ,
                 and
                 therefore
                 I
                 shall
                 speak
                 to
                 them
                 .
              
               
               
                 1.
                 
                 Whether
                 a
                 Church
                 may
                 continue
                 a
                 
                   true
                   Church
                
                 ,
                 and
                 yet
                 allow
                 ,
                 
                 and
                 practise
                 any
                 kind
                 of
                 Idolatry
                 ?
                 And
                 to
                 resolve
                 this
                 ,
                 I
                 resort
                 again
                 to
                 the
                 
                   ten
                   Tribes
                
                 ;
                 Supposing
                 what
                 hath
                 been
                 said
                 sufficient
                 to
                 prove
                 them
                 guilty
                 of
                 Idolatry
                 ,
                 my
                 business
                 is
                 to
                 enquire
                 ,
                 whether
                 they
                 were
                 a
                 
                   true
                   Church
                
                 in
                 that
                 time
                 .
                 This
                 
                   I.
                   W.
                
                 denies
                 ;
                 
                 saying
                 ,
                 
                   I
                   ought
                   to
                   have
                   proved
                   and
                   not
                   barely
                   supposed
                   that
                   the
                   Idolatry
                   introduced
                   by
                
                 Ieroboam
                 
                   was
                   not
                   destructive
                   to
                   the
                   being
                   of
                   a
                   True
                   Church
                   :
                   and
                   several
                   Protestants
                   ,
                
                 he
                 saith
                 ,
                 
                   produce
                   the
                   Church
                   of
                
                 Israel
                 
                   to
                   shew
                   that
                   a
                   true
                   visible
                   Church
                   may
                   cease
                   .
                
                 Alas
                 poor
                 man
                 !
                 he
                 had
                 heard
                 something
                 of
                 this
                 Nature
                 ,
                 but
                 he
                 could
                 not
                 tell
                 what
                 ;
                 they
                 had
                 produced
                 this
                 as
                 an
                 instance
                 against
                 the
                 
                   perpetual
                   Visibility
                   of
                   the
                   Church
                
                 ,
                 and
                 he
                 brings
                 it
                 to
                 prove
                 that
                 it
                 ceased
                 to
                 be
                 
                   a
                   true
                   Church
                
                 ;
                 and
                 the
                 time
                 they
                 fix
                 upon
                 by
                 his
                 own
                 Confession
                 is
                 ,
                 when
                 Elias
                 complained
                 
                   that
                   he
                   was
                   left
                   alone
                   in
                
                 Israel
                 ;
                 which
                 was
                 not
                 when
                 the
                 Idolatry
                 of
                 the
                 Calves
                 ,
                 but
                 when
                 that
                 of
                 Baal
                 prevailed
                 among
                 the
                 people
                 of
                 
                   Israel
                   ;
                   i.
                   e.
                
                 when
                 they
                 worshipped
                 Beel-samen
                 or
                 the
                 Sun
                 instead
                 
                   of
                   God.
                
                 Now
                 that
                 they
                 were
                 a
                 
                   true
                   Church
                
                 while
                 they
                 worshipped
                 
                   Ieroboams
                   Calves
                
                 ,
                 I
                 prove
                 by
                 these
                 two
                 things
                 .
                 
                 1.
                 
                 That
                 there
                 was
                 no
                 time
                 from
                 Ieroboam
                 to
                 the
                 Captivity
                 of
                 Israel
                 ,
                 wherein
                 the
                 worship
                 of
                 the
                 Calves
                 was
                 not
                 the
                 
                   established
                   Religion
                
                 of
                 the
                 
                   ten
                   Tribes
                
                 ;
                 this
                 is
                 evident
                 from
                 the
                 expression
                 before
                 mentioned
                 ,
                 
                   that
                   the
                   Children
                   of
                
                 Israel
                 
                   departed
                   not
                   from
                   the
                   sins
                   of
                
                 Jeroboam
                 ,
                 
                 
                   till
                   God
                   removed
                
                 Israel
                 
                   out
                   of
                   his
                   sight
                
                 .
                 And
                 it
                 is
                 observable
                 of
                 almost
                 every
                 one
                 of
                 the
                 Kings
                 of
                 Israel
                 ,
                 that
                 it
                 is
                 said
                 particularly
                 ,
                 
                   that
                   he
                   departed
                   not
                   from
                   the
                   sins
                   of
                
                 Jeroboam
                 .
                 
                 2.
                 
                 That
                 during
                 that
                 time
                 God
                 did
                 own
                 them
                 for
                 
                   his
                   People
                
                 ,
                 
                 
                 which
                 is
                 all
                 one
                 with
                 making
                 them
                 a
                 
                   True
                   Church
                
                 .
                 Thus
                 Iehu
                 is
                 said
                 to
                 
                   be
                   anointed
                   King
                   over
                   the
                   People
                   of
                   the
                   Lord.
                
                 
                 And
                 there
                 is
                 a
                 remarkable
                 expression
                 in
                 the
                 time
                 of
                 
                   Iehoahaz
                   ,
                   that
                   the
                   Lord
                   was
                   gracious
                   unto
                   them
                   ,
                
                 
                 
                   and
                   had
                   respect
                   unto
                   them
                   ,
                   because
                   of
                   his
                   Covenant
                   with
                
                 Abraham
                 ,
                 Isaac
                 and
                 Jacob
                 ,
                 
                   and
                   would
                   not
                   destroy
                   them
                   ,
                   neither
                   cast
                   he
                   them
                   from
                   his
                   presence
                   as
                   yet
                   .
                
                 Would
                 God
                 have
                 such
                 respect
                 to
                 those
                 whom
                 he
                 utterly
                 disowned
                 ?
                 Nay
                 the
                 
                   Prophet
                   Hosea
                
                 saith
                 ,
                 
                 
                   that
                   God
                   was
                   still
                   the
                   Holy
                   one
                   in
                   the
                   midst
                   of
                
                 Ephraim
                 ;
                 
                   and
                   How
                   shall
                   I
                   give
                   thee
                   up
                
                 Ephraim
                 ?
                 
                   how
                   shall
                   I
                   deliver
                   thee
                
                 Israel
                 ?
                 Which
                 shews
                 God
                 had
                 not
                 yet
                 discarded
                 them
                 :
                 and
                 afterwards
                 he
                 saith
                 to
                 Israel
                 ,
                 
                 
                   Return
                   unto
                   the
                   Lord
                   thy
                   
                   God
                
                 ;
                 and
                 Amos
                 saith
                 ,
                 
                 
                   prepare
                   to
                   meet
                   thy
                   God
                   O
                
                 Israel
                 :
                 and
                 both
                 he
                 and
                 Micah
                 ,
                 
                 call
                 them
                 still
                 
                   Gods
                   people
                
                 .
                 From
                 whence
                 it
                 is
                 evident
                 ,
                 that
                 they
                 were
                 still
                 a
                 
                   true
                   Church
                
                 notwithstanding
                 the
                 Idolatry
                 of
                 Ieroboam
                 .
              
               
                 2.
                 
                 Supposing
                 a
                 Church
                 to
                 continue
                 a
                 
                   True
                   Church
                
                 ,
                 what
                 reason
                 can
                 there
                 be
                 to
                 question
                 the
                 Authority
                 of
                 that
                 Church
                 as
                 to
                 the
                 consecration
                 of
                 Bishops
                 ,
                 or
                 the
                 ordination
                 of
                 Priests
                 ?
                 I
                 have
                 formerly
                 shewed
                 that
                 no
                 Act
                 of
                 Ordination
                 is
                 invalid
                 in
                 case
                 of
                 any
                 heresie
                 or
                 Crime
                 of
                 the
                 Giver
                 ;
                 
                 and
                 that
                 the
                 contrary
                 doctrine
                 is
                 condemned
                 for
                 heresie
                 by
                 the
                 Church
                 .
                 I
                 now
                 shall
                 particularly
                 shew
                 that
                 the
                 Power
                 of
                 
                   giving
                   Orders
                
                 is
                 not
                 taken
                 away
                 by
                 the
                 guilt
                 of
                 Idolatry
                 ;
                 which
                 I
                 prove
                 from
                 the
                 case
                 of
                 the
                 
                   Arian
                   Bishops
                
                 .
                 I
                 have
                 at
                 large
                 made
                 it
                 manifest
                 ,
                 
                 that
                 the
                 Arians
                 were
                 condemned
                 for
                 Idolatry
                 by
                 the
                 consent
                 of
                 the
                 Fathers
                 of
                 greatest
                 reputation
                 ,
                 S.
                 Athanasius
                 ,
                 S.
                 Basil
                 ,
                 S.
                 
                   Gregory
                   Nazianzen
                   ,
                   Nyssen
                   ,
                   Epiphanius
                   ,
                
                 S.
                 Chrysostom
                 ,
                 S.
                 Ambrose
                 ,
                 S.
                 Augustin
                 ,
                 &c.
                 
                 And
                 the
                 second
                 
                   Nicene
                   Council
                
                 saith
                 ,
                 
                 
                   that
                   the
                   Catholick
                   Church
                   looked
                   on
                   them
                   as
                   Idolaters
                   .
                
                 Now
                 ,
                 if
                 I
                 can
                 make
                 it
                 appear
                 ,
                 that
                 the
                 
                   Arian
                   Ordinations
                
                 were
                 allowed
                 ,
                 I
                 shall
                 put
                 this
                 matter
                 past
                 dispute
                 ,
                 that
                 the
                 charge
                 of
                 Idolatry
                 doth
                 not
                 null
                 the
                 Ordinations
                 of
                 
                 our
                 Church
                 as
                 being
                 derived
                 from
                 those
                 who
                 were
                 guilty
                 of
                 Idolatry
                 .
                 For
                 this
                 purpose
                 ,
                 
                   the
                   second
                   Nicene
                   Council
                
                 affords
                 us
                 plentiful
                 assistance
                 in
                 the
                 
                   First
                   Session
                
                 ;
                 wherein
                 Peter
                 the
                 
                   Popes
                   Vicar
                
                 declares
                 ,
                 that
                 Meletius
                 
                   was
                   ordained
                   by
                   Arian
                   Bishops
                
                 ,
                 
                 
                   and
                   yet
                   his
                
                 Ordination
                 
                   was
                   never
                   questioned
                
                 ;
                 and
                 this
                 was
                 received
                 by
                 the
                 Council
                 as
                 
                   true
                   .
                   Epiphanius
                   ,
                   Socrates
                
                 and
                 Sozomon
                 all
                 agree
                 ,
                 
                 that
                 Meletius
                 received
                 his
                 Consecration
                 from
                 the
                 
                   Arian
                   Faction
                
                 ;
                 and
                 Epiphanius
                 saith
                 ,
                 
                   he
                   had
                   it
                   from
                   the
                   hands
                   of
                
                 Acacius
                 
                   Bishop
                   of
                
                 Caesarea
                 ;
                 
                   the
                   worst
                   of
                   all
                   the
                   Arians
                   ,
                
                 saith
                 Baronius
                 .
                 
                 Socrates
                 and
                 Sozomen
                 do
                 seem
                 to
                 imply
                 ,
                 that
                 the
                 followers
                 of
                 Eustathius
                 at
                 Antioch
                 would
                 not
                 joyn
                 with
                 Meletius
                 and
                 his
                 party
                 ,
                 though
                 both
                 consenting
                 in
                 the
                 
                   Nicene
                   Creed
                
                 ,
                 because
                 of
                 his
                 ordination
                 by
                 the
                 
                   Arian
                   faction
                
                 ,
                 and
                 the
                 peoples
                 being
                 baptized
                 by
                 
                   Arian
                   Priests
                
                 ;
                 but
                 Theodoret
                 mentions
                 no
                 such
                 thing
                 ,
                 
                 and
                 saith
                 the
                 first
                 breach
                 began
                 there
                 ,
                 when
                 Meletius
                 was
                 banished
                 by
                 the
                 
                   Arian
                   party
                
                 ;
                 and
                 Euzoius
                 the
                 Arian
                 was
                 made
                 Bishop
                 of
                 Antioch
                 :
                 and
                 Baronius
                 makes
                 the
                 Schism
                 to
                 begin
                 from
                 the
                 ordination
                 of
                 Paulinus
                 by
                 
                   Lucifer
                   Caralitanus
                
                 ;
                 
                 however
                 this
                 were
                 ,
                 we
                 never
                 find
                 the
                 Ordination
                 of
                 Meletius
                 disputed
                 by
                 
                 the
                 
                   Catholick
                   Bishops
                
                 ;
                 and
                 when
                 S.
                 Athanasius
                 writes
                 a
                 
                   Synodical
                   Epistle
                
                 to
                 those
                 of
                 Antioch
                 ,
                 to
                 compose
                 the
                 differences
                 among
                 them
                 upon
                 the
                 ordination
                 of
                 Paulinus
                 ,
                 he
                 gives
                 this
                 direction
                 to
                 the
                 other
                 
                   Catholick
                   Christians
                
                 concerning
                 Meletius
                 his
                 party
                 ,
                 who
                 met
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 so
                 the
                 place
                 of
                 their
                 meeting
                 was
                 called
                 ,
                 being
                 in
                 the
                 
                   old
                   City
                
                 ,
                 which
                 the
                 interpreter
                 of
                 Athanasius
                 renders
                 
                   in
                   veteris
                   Ecclesiae
                   communione
                   )
                   that
                   they
                   should
                   receive
                   those
                   who
                   came
                   to
                   them
                   from
                   the
                   Arians
                   without
                   requiring
                   any
                   more
                   from
                   them
                   ,
                
                 
                 
                   than
                   the
                   renouncing
                   Arianism
                   and
                   subscribing
                   or
                   owning
                   the
                   Nicene
                   Creed
                
                 ;
                 Whereby
                 ,
                 the
                 
                   Arian
                   Baptism
                
                 and
                 Orders
                 were
                 allowed
                 .
                 But
                 we
                 have
                 a
                 fuller
                 Testimony
                 of
                 the
                 general
                 sense
                 of
                 the
                 Church
                 of
                 that
                 Age
                 as
                 to
                 this
                 matter
                 of
                 the
                 
                   Arian
                   Ordinations
                   ;
                   Ruffinus
                
                 saith
                 ,
                 
                 
                   that
                   when
                   the
                   Catholick
                   Bishops
                   were
                   returned
                   from
                   banishment
                   ,
                   several
                   of
                   them
                   met
                   together
                   at
                
                 Alexandria
                 
                   to
                   consult
                   what
                   was
                   to
                   be
                   done
                   with
                   those
                   who
                   had
                   received
                   Orders
                   from
                   the
                   Arian
                   Bishops
                   ;
                   and
                   after
                   consultation
                   about
                   it
                   ,
                   it
                   was
                   decreed
                   in
                   Council
                   ,
                   that
                   only
                   the
                   Heads
                   of
                   the
                   party
                   should
                   be
                   rejected
                   ,
                   but
                   others
                   received
                   to
                   the
                   exercise
                   of
                   their
                   Priestly
                   Office
                   :
                   upon
                   which
                
                 Asterius
                 
                   was
                   dispatched
                   into
                   the
                   Eastern
                   
                   parts
                   to
                   settle
                   the
                   Churches
                   there
                   ,
                   and
                
                 Eusebius
                 
                   into
                   the
                   Western
                   :
                   but
                   he
                   returning
                   to
                
                 Antioch
                 ,
                 
                   found
                   that
                
                 Lucifer
                 
                   in
                   the
                   mean
                   time
                   had
                   broken
                   his
                   promise
                   in
                   the
                   Consecration
                   of
                
                 Paulinus
                 ,
                 and
                 Eusebius
                 
                   therefore
                   would
                   not
                   own
                   him
                   as
                   Bishop
                
                 ;
                 which
                 so
                 enraged
                 Lucifer
                 ,
                 
                   that
                   he
                   quarrelled
                   with
                   the
                   decree
                   of
                   the
                   Alexandrian
                   Council
                   about
                   receiving
                   the
                   Arian
                   Bishops
                   and
                   Priests
                   upon
                   disowning
                   their
                   Heresie
                   .
                
                 And
                 so
                 the
                 
                   Luciferian
                   Schism
                
                 began
                 :
                 for
                 the
                 followers
                 of
                 Lucifer
                 charged
                 the
                 
                   Catholick
                   Church
                
                 with
                 being
                 the
                 Synagogue
                 of
                 Antichrist
                 for
                 receiving
                 the
                 
                   Arian
                   Bishops
                
                 ,
                 as
                 appears
                 by
                 S.
                 Hierom
                 ;
                 
                 for
                 they
                 yielded
                 to
                 the
                 receiving
                 the
                 
                   penitent
                   Laity
                
                 but
                 not
                 the
                 Clergy
                 ;
                 allowing
                 the
                 
                   Arian
                   Baptism
                
                 ,
                 but
                 not
                 their
                 Ordinations
                 :
                 upon
                 which
                 S.
                 Hierom
                 triumphs
                 over
                 them
                 .
                 And
                 he
                 saith
                 ,
                 
                   that
                   eight
                   Arian
                   Bishops
                   were
                   received
                   in
                   the
                   Council
                   of
                
                 Nice
                 ,
                 
                   although
                   their
                   Arianism
                   were
                   declared
                   before
                   :
                   and
                   that
                   the
                   decree
                   of
                   the
                   Alexandrian
                   Council
                   was
                   universally
                   received
                   by
                   the
                   Church
                   :
                
                 which
                 is
                 as
                 ample
                 a
                 Testimony
                 to
                 our
                 purpose
                 as
                 can
                 be
                 desired
                 .
              
               
                 
                 Next
                 to
                 
                   contradictions
                   ,
                   T.
                   G.
                
                 charges
                 me
                 with
                 maintaining
                 
                   strange
                   Paradoxes
                
                 ,
                 which
                 he
                 puts
                 into
                 the
                 Title
                 of
                 one
                 of
                 
                 his
                 Chapters
                 in
                 these
                 words
                 ,
                 
                 
                   A
                   strange
                   Paradox
                   advanced
                   by
                
                 Dr.
                 St.
                 
                   What
                   can
                   an
                   Image
                   do
                   to
                   the
                   heightning
                   of
                   Devotion
                   or
                   raising
                   affections
                   ?
                
                 Not
                 finding
                 my self
                 to
                 be
                 any
                 great
                 lover
                 of
                 Paradoxes
                 ,
                 but
                 of
                 plain
                 and
                 useful
                 Truths
                 ,
                 I
                 was
                 the
                 more
                 curious
                 to
                 find
                 out
                 what
                 Paradox
                 it
                 was
                 I
                 had
                 broached
                 .
                 And
                 searching
                 for
                 the
                 place
                 ,
                 I
                 found
                 these
                 words
                 ,
                 
                   And
                   can
                   any
                   one
                   imagine
                   ,
                   there
                   should
                   be
                   greater
                   irreverence
                   of
                   God
                   shewn
                   in
                   calling
                   him
                   to
                   witness
                   upon
                   every
                   slight
                   occasion
                   ,
                   than
                   there
                   is
                   in
                   bowing
                   down
                   before
                   a
                   block
                   or
                   a
                   hewen
                   stone
                   ,
                   representing
                   God
                   to
                   my
                   mind
                   by
                   it
                   ?
                   What
                   can
                   SUCH
                   an
                   Image
                   do
                   to
                   the
                   heightening
                   of
                   devotion
                   ,
                   or
                   raising
                   affections
                   ?
                
                 This
                 is
                 the
                 monstrous
                 Paradox
                 advanced
                 by
                 me
                 ,
                 viz.
                 that
                 such
                 a
                 gross
                 representation
                 of
                 God
                 by
                 an
                 Image
                 doth
                 tend
                 more
                 to
                 abate
                 than
                 raise
                 our
                 estimation
                 of
                 him
                 :
                 which
                 is
                 so
                 far
                 from
                 being
                 a
                 Paradox
                 ,
                 that
                 I
                 have
                 herein
                 the
                 consent
                 ,
                 not
                 only
                 of
                 the
                 ancient
                 Fathers
                 ,
                 but
                 of
                 the
                 greatest
                 Patrons
                 of
                 Images
                 in
                 the
                 Eastern
                 and
                 
                   Western
                   Churches
                
                 ,
                 till
                 the
                 latter
                 times
                 ,
                 as
                 I
                 have
                 shewed
                 already
                 .
                 But
                 
                   T.
                   G.
                
                 sets
                 himself
                 very
                 industriously
                 to
                 prove
                 
                   that
                   Pictures
                   have
                   an
                   advantage
                   in
                   representation
                   above
                   living
                   Creatures
                
                 ;
                 
                 which
                 he
                 doth
                 with
                 great
                 
                 force
                 of
                 wit
                 and
                 strength
                 of
                 Reason
                 ;
                 
                   because
                   Ladies
                   sit
                
                 ,
                 (
                 sometimes
                 to
                 make
                 
                 Madonna
                 's
                 by
                 )
                 
                   for
                   their
                   Pictures
                   ,
                   and
                   Authors
                   Pictures
                   are
                   set
                   before
                   their
                   Books
                
                 ;
                 (
                 it
                 is
                 pitty
                 we
                 want
                 our
                 Authors
                 on
                 so
                 just
                 an
                 occasion
                 )
                 and
                 
                   men
                   keep
                   the
                   Pictures
                   of
                   their
                   Friends
                
                 (
                 and
                 Sign-posts
                 are
                 very
                 useful
                 in
                 London
                 streets
                 ,
                 and
                 may
                 suggest
                 many
                 good
                 meditations
                 to
                 men
                 ,
                 as
                 the
                 
                   three
                   Nuns
                
                 or
                 the
                 like
                 )
                 
                   but
                   to
                   hold
                   the
                   contrary
                   opinion
                   ,
                   is
                   the
                   way
                   to
                   undo
                   the
                   company
                   of
                   Picture-drawers
                
                 (
                 which
                 would
                 be
                 a
                 great
                 unkindness
                 to
                 all
                 ingenious
                 Artists
                 ,
                 )
                 but
                 the
                 most
                 dismal
                 consequence
                 of
                 my
                 doctrine
                 is
                 ,
                 
                   that
                   the
                   Ladies
                   instead
                   of
                   the
                   Pictures
                   of
                   their
                   Friends
                   should
                   wear
                   Ants
                   and
                   Flies
                   in
                   Crystal
                   cases
                   ;
                   and
                   instead
                   of
                   their
                   own
                   pictures
                   the
                   Apes
                   and
                   Asses
                   should
                   be
                   sent
                   them
                   ;
                   which
                   I
                   brought
                   in
                   so
                   lamely
                   ,
                   and
                   the
                   Tygers
                   too
                   if
                   they
                   can
                   catch
                   them
                   ,
                   as
                   greater
                   resemblances
                   of
                   their
                   Perfections
                   .
                
                 These
                 passages
                 ,
                 I
                 hope
                 ,
                 were
                 intended
                 for
                 sallies
                 of
                 Wit
                 ;
                 which
                 do
                 become
                 
                   T.
                   G.
                
                 as
                 well
                 in
                 this
                 argument
                 ,
                 as
                 dancing
                 upon
                 the
                 Ropes
                 would
                 do
                 a
                 
                   Capucin
                   Frier
                
                 in
                 his
                 habit
                 .
                 But
                 whence
                 comes
                 all
                 this
                 Rage
                 of
                 Wit
                 ?
                 this
                 arming
                 all
                 the
                 Pencils
                 and
                 brushes
                 of
                 the
                 Town
                 against
                 me
                 ?
                 this
                 Appeal
                 to
                 the
                 Ladies
                 against
                 the
                 pernicious
                 consequences
                 
                 of
                 my
                 opinion
                 ?
                 this
                 hurrying
                 of
                 me
                 from
                 the
                 Playhouse
                 and
                 the
                 Scenes
                 there
                 to
                 the
                 Bear-garden
                 ,
                 to
                 the
                 Apes
                 ,
                 and
                 Asses
                 ,
                 and
                 Tygers
                 ?
                 All
                 this
                 ariseth
                 only
                 from
                 this
                 innocent
                 saying
                 ,
                 
                   that
                   it
                   seems
                   more
                   reasonable
                   to
                   me
                   to
                   Worship
                   God
                   by
                   prostrating
                   my self
                   to
                   the
                   Sun
                   ,
                   nay
                   to
                   an
                   Ant
                   or
                   a
                   Fly
                   ,
                   than
                   to
                   a
                   picture
                   or
                   an
                   Image
                   ;
                   for
                   in
                   the
                   other
                   I
                   see
                   great
                   evidences
                   of
                   the
                   Power
                   ,
                   and
                   Wisdom
                   and
                   Goodness
                   of
                   God
                   ,
                   which
                   may
                   suggest
                   venerable
                   apprehensions
                   of
                   God
                   to
                   my
                   mind
                   ;
                   whereas
                   these
                   can
                   have
                   nothing
                   worthy
                   admiration
                   ,
                   unless
                   it
                   be
                   the
                   skill
                   of
                   the
                   Painter
                   or
                   Artificer
                   .
                
                 
                   Hinc
                   illae
                   lachrymae
                
                 !
                 Could
                 I
                 ever
                 have
                 imagined
                 that
                 these
                 words
                 being
                 spoken
                 meerly
                 with
                 a
                 respect
                 to
                 the
                 representation
                 of
                 God
                 in
                 order
                 to
                 Worship
                 ,
                 should
                 have
                 raised
                 the
                 Arriereban
                 of
                 all
                 the
                 Ladies
                 and
                 Painters
                 against
                 me
                 ?
                 If
                 nothing
                 will
                 satisfie
                 
                   T.
                   G.
                
                 but
                 having
                 it
                 
                   under
                   my
                   hand
                
                 that
                 I
                 had
                 no
                 malicious
                 intention
                 against
                 the
                 
                   ingenious
                   art
                   of
                   Painting
                
                 ,
                 nor
                 any
                 design
                 to
                 ruine
                 the
                 company
                 of
                 picture-drawers
                 ,
                 I
                 do
                 hereby
                 give
                 it
                 him
                 ,
                 and
                 with
                 this
                 humble
                 acknowledgement
                 I
                 hope
                 the
                 parties
                 concerned
                 will
                 rest
                 satisfied
                 .
                 It
                 is
                 not
                 in
                 the
                 point
                 of
                 
                   bare
                   representation
                
                 I
                 compare
                 pictures
                 and
                 
                   Gods
                   Creatures
                
                 ;
                 but
                 it
                 
                 is
                 in
                 representing
                 those
                 perfections
                 which
                 are
                 the
                 ground
                 and
                 Reason
                 of
                 Worship
                 ;
                 and
                 here
                 I
                 stand
                 to
                 it
                 ,
                 that
                 the
                 least
                 living
                 Creature
                 is
                 a
                 far
                 better
                 Image
                 of
                 God
                 ,
                 than
                 an
                 
                   old
                   Man
                
                 in
                 
                   Pontifical
                   habits
                
                 ,
                 or
                 the
                 best
                 Crucifix
                 in
                 the
                 world
                 can
                 be
                 :
                 i.e.
                 it
                 represents
                 more
                 those
                 perfections
                 for
                 the
                 sake
                 of
                 which
                 I
                 give
                 
                   divine
                   Worship
                
                 to
                 God.
                 But
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   that
                   Atheists
                   will
                   deny
                   the
                   perfections
                   of
                   the
                   Creatures
                   to
                   be
                   any
                   evidence
                   at
                   all
                   of
                   the
                   being
                   we
                   call
                   God
                   ;
                   but
                   cannot
                   deny
                   a
                   Crucifix
                   to
                   represent
                   to
                   their
                   own
                   thoughts
                   that
                   Person
                   whom
                   we
                   believe
                   to
                   be
                   God
                   ?
                
                 This
                 is
                 very
                 ill
                 put
                 ;
                 for
                 he
                 should
                 have
                 parallel'd
                 
                   blind
                   men
                
                 and
                 Atheists
                 together
                 ;
                 and
                 I
                 dare
                 say
                 no
                 blind
                 man
                 discerns
                 more
                 of
                 the
                 excellency
                 or
                 likeness
                 of
                 a
                 Picture
                 ,
                 than
                 Atheists
                 do
                 of
                 the
                 perfections
                 of
                 God
                 by
                 his
                 Creatures
                 .
                 If
                 men
                 
                   will
                   shut
                   their
                   eyes
                
                 ,
                 what
                 can
                 a
                 Crucifix
                 do
                 to
                 
                   raise
                   affections
                
                 ?
                 and
                 if
                 their
                 eyes
                 be
                 never
                 so
                 open
                 ,
                 it
                 can
                 only
                 represent
                 that
                 which
                 falls
                 infinitely
                 short
                 of
                 being
                 a
                 Reason
                 for
                 
                   Divine
                   Worship
                
                 .
                 For
                 ,
                 as
                 to
                 the
                 meer
                 representation
                 
                   of
                   Christs
                   humanity
                
                 by
                 an
                 Image
                 ,
                 whoever
                 disputed
                 with
                 
                   T.
                   G.
                
                 about
                 the
                 lawfulness
                 of
                 it
                 ?
                 but
                 if
                 he
                 goes
                 no
                 farther
                 than
                 representation
                 ,
                 or
                 
                   a
                   help
                   to
                   memory
                
                 or
                 
                   apprehension
                   ,
                   T.
                   G.
                
                 knows
                 well
                 enough
                 ,
                 he
                 falls
                 short
                 of
                 what
                 is
                 required
                 of
                 
                 him
                 ,
                 by
                 the
                 Decrees
                 of
                 their
                 Councils
                 ,
                 and
                 the
                 constant
                 practice
                 of
                 their
                 Church
                 ,
                 about
                 which
                 our
                 Controversie
                 with
                 them
                 is
                 .
              
               
                 To
                 the
                 former
                 paradox
                 I
                 added
                 these
                 words
                 ,
                 
                 
                   that
                   I
                   cannot
                   for
                   my
                   heart
                   understand
                   why
                   I
                   may
                   not
                   as
                   well
                   ,
                   (
                   nay
                   better
                   )
                   burn
                   incense
                   and
                   say
                   my
                   Prayers
                   to
                   the
                   Sun
                   ,
                   having
                   an
                   intention
                   only
                   to
                   honour
                   God
                   by
                   it
                   ,
                   as
                   to
                   do
                   both
                   those
                   to
                   an
                   Image
                   ?
                
                 Here
                 
                   T.
                   G.
                
                 gives
                 me
                 warning
                 
                   not
                   to
                   say
                   my
                   Prayers
                   to
                   the
                   Sun
                   no
                   more
                   than
                   they
                   do
                   to
                   Images
                
                 ;
                 
                 he
                 needs
                 not
                 give
                 me
                 that
                 warning
                 ,
                 for
                 I
                 never
                 intend
                 to
                 do
                 it
                 so
                 much
                 ;
                 for
                 although
                 he
                 would
                 insinuate
                 that
                 
                   I
                   know
                   they
                   do
                   not
                
                 ,
                 I
                 hope
                 he
                 will
                 change
                 his
                 mind
                 when
                 he
                 reads
                 the
                 account
                 I
                 have
                 given
                 of
                 their
                 practises
                 in
                 that
                 particular
                 ;
                 but
                 I
                 only
                 pretended
                 to
                 pray
                 to
                 the
                 Sun
                 having
                 an
                 intention
                 to
                 honour
                 God
                 by
                 it
                 ;
                 and
                 in
                 this
                 sense
                 I
                 am
                 sure
                 
                   T.
                   G.
                
                 cannot
                 deny
                 ,
                 that
                 they
                 pray
                 to
                 their
                 
                   Images
                   .
                   But
                   if
                   I
                   do
                   not
                   say
                   my
                   prayers
                   to
                   the
                   Sun
                   ,
                   but
                   only
                   bow
                   down
                   to
                   it
                   ,
                   so
                   it
                   be
                   not
                   out
                   of
                   ignorance
                   ,
                   or
                   Heathenism
                   ,
                   or
                   to
                   give
                   scandal
                   to
                   weak
                   Brethren
                   ,
                
                 he
                 gives
                 as
                 much
                 liberty
                 as
                 I
                 could
                 wish
                 ,
                 and
                 he
                 quotes
                 S.
                 Leo
                 for
                 it
                 too
                 ;
                 in
                 that
                 very
                 place
                 
                   where
                   he
                   condemns
                   it
                
                 ,
                 as
                 appears
                 by
                 the
                 last
                 words
                 he
                 
                 cites
                 out
                 of
                 him
                 ;
                 
                 
                   let
                   the
                   Faithful
                   therefore
                   abstain
                   from
                   so
                   perverse
                   and
                   worthy
                   to
                   be
                   condemned
                   a
                   Custome
                   ,
                   nor
                   let
                   the
                   honour
                   due
                   to
                   God
                   alone
                   ,
                   be
                   mixed
                   with
                   their
                   rites
                   who
                   serve
                   the
                   Creatures
                   ,
                   for
                   the
                   Holy
                   Scripture
                
                 saith
                 ,
                 
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   and
                   him
                   only
                   shalt
                   thou
                   serve
                   .
                
                 Where
                 the
                 reason
                 he
                 gives
                 against
                 it
                 ,
                 is
                 not
                 as
                 
                   T.
                   G.
                
                 insinuates
                 ,
                 
                   because
                   there
                   were
                   some
                   Reliques
                   of
                   Paganism
                   remaining
                   ,
                
                 but
                 because
                 it
                 was
                 
                   giving
                   the
                   Creature
                   part
                   of
                   that
                   Honour
                   which
                   is
                   due
                   to
                   God
                   alone
                   .
                
                 
                 But
                 
                   T.
                   G.
                
                 offers
                 to
                 give
                 me
                 a
                 clear
                 solution
                 to
                 my
                 scruple
                 ;
                 which
                 he
                 does
                 in
                 two
                 particulars
                 .
                 1.
                 
                 
                   That
                   although
                   the
                   Creatures
                   do
                   represent
                   God
                   after
                   their
                   manner
                   ,
                   yet
                   it
                   is
                   so
                   rudely
                   ,
                   remotely
                   ,
                   darkly
                   ,
                   and
                   imperfectly
                   ,
                   that
                   there
                   is
                   need
                   of
                   a
                   great
                   deal
                   of
                   discourse
                   to
                   discover
                   the
                   analogy
                   or
                   proportion
                   to
                   their
                   Creator
                   ;
                   and
                   they
                   are
                   called
                   the
                   footsteps
                   of
                   God
                   ;
                   whereas
                   an
                   Image
                   (
                   for
                   example
                   )
                   of
                   Christ
                   is
                   so
                   apparently
                   representative
                   of
                   him
                   ,
                   that
                   upon
                   sight
                   thereof
                   our
                   thoughts
                   fly
                   presently
                   unto
                   him
                   .
                
                 By
                 which
                 argument
                 S.
                 Paul
                 was
                 strangely
                 mistaken
                 when
                 he
                 talked
                 of
                 the
                 
                   Eternal
                   Power
                   of
                   God
                   being
                   so
                   known
                   or
                   manifest
                   by
                   the
                   things
                   that
                   are
                   seen
                   ,
                
                 
                 
                   that
                   even
                   the
                   Heathens
                   were
                   left
                   without
                   excuse
                   ;
                   no
                   such
                   
                   matter
                   ,
                
                 saith
                 
                   T.
                   G.
                   the
                   Creatures
                   represent
                   God
                   rudely
                   ,
                   remotely
                   ,
                   darkly
                   and
                   imperfectly
                
                 ;
                 which
                 make
                 an
                 excellent
                 paraphrase
                 on
                 the
                 words
                 of
                 the
                 Psalmist
                 ,
                 
                 
                   The
                   Heavens
                   declare
                   the
                   glory
                   of
                   God
                   ,
                   and
                   the
                   Firmament
                   shews
                   his
                   handy-work
                   .
                
                 Mens
                 handy-work
                 by
                 Images
                 will
                 do
                 it
                 rarely
                 ,
                 presently
                 ,
                 effectually
                 ,
                 inflamingly
                 ;
                 but
                 
                   Gods
                   Work
                
                 doth
                 it
                 
                   dully
                   ,
                   remotely
                   ,
                   rudely
                
                 ,
                 and
                 imperfectly
                 .
                 O
                 how
                 much
                 the
                 skill
                 of
                 a
                 painter
                 exceeds
                 the
                 Power
                 of
                 God!
                 Whereas
                 in
                 truth
                 the
                 least
                 work
                 of
                 Nature
                 infinitely
                 exceeds
                 the
                 greatest
                 art
                 of
                 man
                 in
                 curiosity
                 ,
                 beauty
                 ,
                 strength
                 ,
                 proportion
                 ,
                 and
                 every
                 thing
                 that
                 can
                 discover
                 Wisdom
                 or
                 
                   Power
                   .
                   But
                
                 ,
                 saith
                 
                   T.
                   G.
                   they
                   are
                   called
                   Gods
                   footsteps
                   ,
                   and
                   to
                   gather
                   the
                   height
                   and
                   bigness
                   of
                
                 Hercules
                 
                   from
                   his
                   footstep
                   was
                   not
                   the
                   Work
                   of
                   every
                   vulgar
                   capacity
                   ,
                
                 which
                 is
                 a
                 very
                 Childish
                 way
                 of
                 reasoning
                 ,
                 and
                 taken
                 only
                 from
                 such
                 a
                 
                   Metaphorical
                   expression
                
                 that
                 Vasquez
                 calls
                 it
                 a
                 frivolous
                 argument
                 that
                 is
                 taken
                 from
                 it
                 .
                 I
                 ,
                 but
                 the
                 pretty
                 story
                 of
                 Hercules
                 and
                 that
                 put
                 together
                 make
                 a
                 pleasant
                 jingling
                 :
                 and
                 looks
                 like
                 Reason
                 to
                 those
                 that
                 know
                 not
                 what
                 it
                 means
                 .
                 Must
                 men
                 take
                 the
                 measure
                 of
                 God
                 just
                 by
                 the
                 same
                 
                   Geometrical
                   proportions
                
                 that
                 he
                 did
                 ,
                 that
                 gathered
                 the
                 
                   height
                   and
                   bigness
                   of
                
                 Hercules
                 
                   by
                   his
                   
                   foot
                
                 ?
                 This
                 sort
                 of
                 Wit
                 is
                 a
                 delicate
                 thing
                 ,
                 and
                 endures
                 no
                 rough
                 handling
                 .
                 But
                 still
                 I
                 say
                 it
                 is
                 not
                 in
                 the
                 meer
                 quickness
                 of
                 representation
                 ,
                 but
                 in
                 the
                 perfections
                 represented
                 ,
                 that
                 natural
                 things
                 do
                 so
                 far
                 exceed
                 the
                 most
                 artificial
                 Images
                 ;
                 and
                 we
                 are
                 to
                 consider
                 that
                 in
                 all
                 representations
                 of
                 objects
                 of
                 worship
                 ,
                 those
                 are
                 the
                 most
                 excellent
                 which
                 best
                 set
                 forth
                 the
                 Nature
                 of
                 that
                 Being
                 as
                 it
                 deserves
                 our
                 worship
                 .
                 Now
                 in
                 this
                 respect
                 ,
                 the
                 works
                 of
                 Creation
                 manifest
                 
                   Gods
                   eternal
                   Power
                
                 ,
                 and
                 what
                 is
                 it
                 the
                 Image
                 of
                 an
                 
                   Old
                   man
                
                 represents
                 ?
                 So
                 that
                 comparing
                 these
                 two
                 ,
                 the
                 
                   Sun
                   ,
                   Moon
                
                 and
                 Stars
                 do
                 in
                 regard
                 of
                 
                   real
                   representation
                
                 of
                 the
                 
                   Divine
                   Being
                
                 ,
                 much
                 more
                 deserve
                 to
                 be
                 worshipped
                 than
                 any
                 Image
                 whatsoever
                 .
                 And
                 Vasquez
                 doth
                 well
                 prove
                 that
                 upon
                 the
                 principles
                 of
                 
                   Worshipping
                   Images
                
                 ,
                 
                 one
                 may
                 lawfully
                 
                   Worship
                   God
                   in
                   any
                   Creature
                   whatsoever
                   .
                
                 For
                 if
                 the
                 presence
                 of
                 God
                 in
                 the
                 Image
                 by
                 a
                 meer
                 fiction
                 of
                 the
                 mind
                 ,
                 be
                 a
                 sufficient
                 Ground
                 to
                 worship
                 that
                 Image
                 ;
                 is
                 not
                 
                   Gods
                   real
                   presence
                
                 in
                 every
                 creature
                 a
                 far
                 better
                 ground
                 and
                 reason
                 to
                 worship
                 it
                 ?
                 and
                 all
                 the
                 distinctions
                 and
                 evasions
                 which
                 serve
                 in
                 one
                 will
                 equally
                 serve
                 in
                 the
                 other
                 case
                 .
                 How
                 earnestly
                 did
                 
                   T.
                   G.
                
                 contend
                 for
                 
                   the
                   Worship
                   of
                   Gods
                   Footstool
                
                 ?
                 and
                 why
                 may
                 
                 not
                 His
                 Footsteps
                 be
                 worshipped
                 as
                 well
                 as
                 His
                 Footstool
                 ?
                 I
                 am
                 sure
                 
                   T.
                   G.
                
                 himself
                 could
                 not
                 have
                 taken
                 the
                 height
                 and
                 bigness
                 of
                 Hercules
                 from
                 his
                 Footstool
                 ,
                 which
                 he
                 saith
                 ,
                 was
                 done
                 from
                 his
                 Footsteps
                 ;
                 and
                 therefore
                 one
                 comes
                 nearer
                 to
                 the
                 thing
                 worshipped
                 than
                 the
                 other
                 .
                 
                   Cardinal
                   Lugo
                
                 gives
                 an
                 excellent
                 answer
                 to
                 this
                 Metaphor
                 of
                 the
                 
                   Creatures
                   being
                   Gods
                   Footsteps
                
                 ;
                 
                 For
                 ,
                 saith
                 he
                 ,
                 
                   they
                   may
                   be
                   worshipped
                   for
                   all
                   that
                   ;
                   for
                   do
                   not
                   we
                   worship
                   the
                   Footsteps
                   of
                   Saints
                   in
                   many
                   Churches
                   ?
                   how
                   much
                   more
                   ought
                   we
                   to
                   adore
                   the
                   Footsteps
                   of
                   God
                   ?
                
              
               
                 But
                 
                   T.
                   G.
                
                 gives
                 another
                 reason
                 against
                 worshipping
                 the
                 Creatures
                 ,
                 
                 
                 
                   viz.
                   That
                   there
                   is
                   greater
                   danger
                   of
                   terminating
                   the
                   worship
                   upon
                   them
                   ,
                   than
                   upon
                   an
                   Image
                   ;
                   because
                   they
                   are
                   Creatures
                   subsisting
                   of
                   themselves
                   ,
                   and
                   are
                   the
                   causes
                   of
                   real
                   benefits
                   to
                   mankind
                   .
                
                 If
                 there
                 be
                 more
                 danger
                 in
                 the
                 one
                 ,
                 there
                 is
                 more
                 folly
                 in
                 the
                 other
                 ,
                 in
                 the
                 judgement
                 of
                 the
                 Fathers
                 ,
                 who
                 looked
                 on
                 the
                 worship
                 of
                 Images
                 as
                 the
                 most
                 silly
                 and
                 childish
                 thing
                 in
                 the
                 world
                 ;
                 while
                 they
                 thought
                 the
                 worship
                 of
                 the
                 heavens
                 very
                 excusable
                 :
                 Upon
                 this
                 ground
                 ,
                 I
                 had
                 said
                 before
                 ,
                 it
                 follows
                 ,
                 that
                 what
                 deserves
                 most
                 honour
                 should
                 have
                 the
                 
                 least
                 given
                 it
                 ,
                 and
                 that
                 which
                 deserves
                 least
                 ,
                 should
                 have
                 most
                 ;
                 for
                 the
                 danger
                 is
                 still
                 greater
                 ,
                 where
                 the
                 excellency
                 is
                 greater
                 ;
                 and
                 by
                 this
                 reason
                 we
                 ought
                 rather
                 to
                 worship
                 a
                 Beast
                 than
                 a
                 Saint
                 ,
                 for
                 there
                 is
                 less
                 danger
                 of
                 terminating
                 the
                 worship
                 on
                 one
                 than
                 on
                 the
                 other
                 ,
                 and
                 so
                 the
                 Egyptians
                 were
                 more
                 excusable
                 than
                 the
                 Papists
                 .
                 These
                 words
                 he
                 returns
                 upon
                 me
                 ,
                 on
                 a
                 very
                 slight
                 occasion
                 ,
                 
                   viz.
                   setting
                   the
                   Sun
                   before
                   an
                   Ant
                   or
                   a
                   Fly
                
                 ;
                 
                 as
                 though
                 they
                 had
                 been
                 a
                 Reason
                 of
                 my
                 giving
                 ,
                 where
                 as
                 I
                 only
                 shew
                 the
                 ridiculousness
                 of
                 this
                 which
                 is
                 the
                 only
                 pretence
                 they
                 have
                 for
                 not
                 worshipping
                 God
                 by
                 a
                 living
                 
                   Old
                   Man
                
                 ,
                 as
                 well
                 as
                 by
                 the
                 Picture
                 of
                 one
                 .
                 And
                 if
                 this
                 be
                 all
                 
                   T.
                   G.
                
                 hath
                 to
                 say
                 ,
                 I
                 see
                 still
                 the
                 distinctions
                 of
                 Soveraign
                 and
                 inferiour
                 ,
                 of
                 absolute
                 and
                 
                   relative
                   worship
                
                 will
                 bear
                 any
                 man
                 out
                 in
                 the
                 worship
                 of
                 any
                 Creature
                 with
                 a
                 respect
                 to
                 God
                 ,
                 as
                 well
                 at
                 least
                 as
                 it
                 doth
                 them
                 in
                 the
                 worship
                 of
                 
                   Images
                   .
                   Vasquez
                
                 saith
                 there
                 are
                 these
                 several
                 grounds
                 for
                 the
                 worship
                 of
                 a
                 Creature
                 among
                 them
                 .
                 
                 1.
                 
                 
                   Representation
                   ,
                   which
                   belongs
                   to
                   an
                   Image
                   .
                
                 2.
                 
                 
                   Contact
                   ,
                   although
                   long
                   since
                   past
                   ;
                   thence
                   they
                   worship
                   the
                   Cross
                   ,
                   Nails
                   ,
                   Garments
                   ,
                   and
                   other
                   things
                   that
                   had
                   touched
                   the
                   bodies
                   of
                   Christ
                   or
                   the
                   Saints
                   .
                
                 3.
                 
                 
                   Union
                   ;
                   thence
                   they
                   worship
                   
                   all
                   Reliques
                   which
                   had
                   been
                   parts
                   of
                   the
                   Saints
                   .
                
                 4.
                 
                 
                   Presence
                   :
                   thence
                   God
                   being
                   more
                   present
                   in
                   his
                   Works
                   ,
                   than
                   any
                   Saint
                   can
                   be
                   in
                   a
                   Garment
                   he
                   did
                   once
                   wear
                   ;
                   there
                   is
                   more
                   Reason
                   to
                   worship
                   God
                   in
                   His
                   Works
                   ,
                   than
                   any
                   Saint
                   in
                   Reliques
                   .
                   Cardinal
                   Lugo
                
                 assigns
                 these
                 several
                 Reasons
                 for
                 the
                 worship
                 of
                 God
                 in
                 any
                 Creature
                 .
                 1.
                 
                 
                   Because
                   they
                   worship
                   the
                   work
                   of
                   mens
                   hands
                   ,
                   as
                   the
                   hand-writing
                   of
                   any
                   Saint
                   ,
                
                 
                 
                   much
                   more
                   ought
                   we
                   to
                   worship
                   Gods
                   Works
                   with
                   a
                   Relative
                   worship
                   .
                
                 2.
                 
                 
                   Becaus
                   they
                   worship
                   the
                   very
                   places
                   where
                   the
                   Saints
                   have
                   been
                   ;
                   as
                   a
                   Stone
                   on
                   which
                   they
                   have
                   sate
                   ,
                   for
                   the
                   sake
                   of
                   contact
                   and
                   propinquity
                   ;
                   much
                   more
                   ought
                   we
                   to
                   worship
                   Gods
                   Creatures
                   ,
                   to
                   whom
                   He
                   is
                   far
                   nearer
                   than
                   the
                   Body
                   of
                   a
                   Saint
                   to
                   a
                   Stone
                   .
                
                 3.
                 
                 
                   Because
                   they
                   receive
                   gifts
                   from
                   Princes
                   with
                   great
                   veneration
                   ,
                   although
                   mean
                   in
                   themselves
                   ;
                   therefore
                   since
                   all
                   the
                   Creatures
                   are
                   Gods
                   gifts
                   we
                   may
                   worship
                   them
                   for
                   His
                   sake
                   .
                
                 4.
                 
                 
                   Because
                   a
                   man
                   is
                   the
                   living
                   Image
                   of
                   God
                   ,
                   therefore
                   as
                   a
                   Wooden
                   Image
                   may
                   be
                   worshipped
                   for
                   the
                   sake
                   of
                   the
                   exemplar
                   ,
                   much
                   more
                   ,
                
                 saith
                 he
                 ,
                 
                   ought
                   such
                   a
                   lively
                   Image
                   as
                   man
                   is
                   .
                
                 Thus
                 we
                 see
                 how
                 men
                 of
                 the
                 greatest
                 understanding
                 among
                 them
                 ,
                 have
                 discerned
                 the
                 necessary
                 consequence
                 of
                 their
                 own
                 principles
                 of
                 worship
                 ,
                 and
                 
                 find
                 there
                 is
                 no
                 defending
                 them
                 ,
                 without
                 yielding
                 the
                 lawfulness
                 of
                 
                   worshipping
                   God
                
                 through
                 any
                 of
                 His
                 Creatures
                 ;
                 and
                 
                   living
                   men
                
                 rather
                 than
                 
                   dead
                   Images
                
                 ,
                 on
                 the
                 account
                 of
                 a
                 fuller
                 representation
                 of
                 God
                 ;
                 and
                 saith
                 
                   Lugo
                   ,
                   With
                   the
                   worship
                   of
                
                 Latria
                 ,
                 
                   in
                   respect
                   of
                   God
                   ,
                   and
                   an
                   inferiour
                   worship
                   on
                   the
                   account
                   of
                   His
                   proper
                   excellency
                   .
                
                 
                 If
                 men
                 had
                 set
                 themselves
                 to
                 oppose
                 the
                 doctrine
                 of
                 the
                 
                   Primitive
                   Church
                
                 about
                 
                   Divine
                   Worship
                
                 ,
                 they
                 could
                 not
                 have
                 thought
                 of
                 a
                 principle
                 more
                 directly
                 opposite
                 to
                 the
                 general
                 sense
                 of
                 it
                 than
                 this
                 is
                 ,
                 of
                 the
                 lawfulness
                 of
                 the
                 worship
                 of
                 Creatures
                 .
                 But
                 there
                 are
                 two
                 cases
                 wherein
                 they
                 will
                 not
                 allow
                 it
                 .
                 1.
                 
                 In
                 the
                 case
                 of
                 indecency
                 ,
                 although
                 there
                 have
                 been
                 
                   a
                   real
                   contact
                
                 ;
                 thus
                 the
                 lips
                 of
                 Iudas
                 are
                 excepted
                 ,
                 although
                 they
                 
                   touched
                   Christ.
                
                 And
                 
                   Cardinal
                   Lugo
                
                 with
                 particular
                 caution
                 excepts
                 
                   the
                   Tail
                   of
                   the
                   Ass
                   on
                   which
                   Christ
                   rode
                   to
                
                 Jerusalem
                 .
                 
                 But
                 saith
                 
                   Arriaga
                   ,
                   There
                   was
                
                 indignitas
                 moralis
                 ,
                 
                 
                   that
                   did
                   hinder
                   the
                   worship
                   of
                
                 Judas
                 
                   his
                   lips
                   ;
                   however
                   he
                   doth
                   not
                   understand
                   ,
                   how
                   this
                   can
                   cut
                   off
                   the
                   adorability
                   of
                   them
                   on
                   the
                   principles
                   of
                
                 Vasquez
                 and
                 Lugo
                 .
                 As
                 to
                 
                   the
                   Ass
                   on
                   which
                   Christ
                   rode
                   ;
                   there
                   are
                   some
                   ,
                
                 saith
                 he
                 ,
                 
                   do
                   yield
                   that
                   it
                   might
                   be
                   worshipped
                   ;
                   and
                   the
                   Mule
                   ,
                   and
                   the
                   Ass
                   which
                   stood
                   by
                   
                   the
                   Maunger
                   ,
                   as
                   well
                   as
                   the
                   Maunger
                   is
                   self
                   :
                   but
                   it
                   may
                   be
                   ,
                   it
                   were
                   better
                   denied
                   ,
                   because
                   there
                   is
                   ,
                
                 saith
                 he
                 ,
                 
                   I
                   know
                   not
                   what
                   meanness
                   in
                   it
                   which
                   hinders
                   adoration
                
                 ;
                 but
                 he
                 adds
                 ,
                 
                   that
                   in
                   all
                   these
                   moral
                   things
                   very
                   much
                   depends
                   on
                   the
                   apprehension
                   of
                   the
                   persons
                   ;
                   and
                   in
                   case
                   the
                   intention
                   be
                   rightly
                   directed
                   ,
                   he
                   thinks
                   it
                   very
                   hard
                
                 (
                 upon
                 their
                 principles
                 )
                 
                   to
                   prove
                   that
                   God
                   cannot
                   be
                   worshipped
                   in
                   any
                   Creature
                   .
                
                 2.
                 
                 In
                 case
                 of
                 
                   publick
                   scandal
                
                 they
                 do
                 not
                 allow
                 it
                 .
                 Not
                 from
                 any
                 
                   real
                   hurt
                
                 in
                 the
                 thing
                 ,
                 but
                 because
                 the
                 People
                 have
                 been
                 only
                 hitherto
                 accustomed
                 to
                 
                   worship
                   Images
                
                 ,
                 and
                 Reliques
                 of
                 
                   Saints
                   .
                   The
                   danger
                
                 ,
                 saith
                 Vasquez
                 from
                 
                   Cajetan
                   ,
                   would
                   be
                   none
                   to
                   understanding
                   men
                   ,
                   but
                   only
                   to
                   the
                   rude
                   and
                   ignorant
                   people
                   ,
                   that
                   cannot
                   so
                   easily
                   apprehend
                   God
                   in
                   His
                   Creatures
                   ,
                   as
                   in
                   an
                   Image
                   ,
                   and
                   withall
                   it
                   would
                   savour
                   of
                   Heathen
                   superstition
                   .
                
                 But
                 it
                 were
                 well
                 they
                 would
                 consider
                 the
                 Answer
                 they
                 give
                 us
                 in
                 this
                 case
                 ,
                 when
                 we
                 urge
                 the
                 same
                 argument
                 against
                 the
                 worship
                 of
                 
                   Images
                   :
                   Hold
                
                 ,
                 say
                 they
                 ,
                 
                 
                   a
                   meer
                   scandal
                   is
                   no
                   reason
                   to
                   take
                   away
                   the
                   use
                   of
                   a
                   thing
                   ,
                   if
                   it
                   be
                   such
                   as
                   doth
                   not
                   arise
                   from
                   the
                   nature
                   of
                   the
                   thing
                   ;
                   but
                   only
                   by
                   accident
                   through
                   the
                   malice
                   or
                   ignorance
                   of
                   the
                   Persons
                   .
                
                 So
                 that
                 in
                 this
                 case
                 nothing
                 is
                 wanting
                 ,
                 but
                 well
                 
                   instructing
                   the
                   
                   People
                
                 ;
                 and
                 upon
                 their
                 principles
                 of
                 worship
                 they
                 may
                 revive
                 the
                 worship
                 of
                 the
                 Host
                 of
                 Heaven
                 ,
                 the
                 Fire
                 and
                 Water
                 ,
                 and
                 Trees
                 ,
                 and
                 the
                 Earth
                 it self
                 ;
                 and
                 it
                 is
                 but
                 conquering
                 a
                 little
                 squeamishness
                 of
                 stomach
                 at
                 first
                 ,
                 
                   the
                   very
                   Tail
                   of
                   the
                   Ass
                
                 on
                 which
                 our
                 Savio●r
                 rode
                 ,
                 will
                 go
                 down
                 with
                 them
                 .
                 And
                 now
                 I
                 leave
                 the
                 Reader
                 to
                 judge
                 which
                 of
                 us
                 two
                 is
                 guilty
                 of
                 the
                 greater
                 Paradoxes
                 .
              
               
                 I
                 now
                 come
                 to
                 the
                 
                   great
                   rock
                
                 of
                 offence
                 ,
                 the
                 
                   second
                   Council
                
                 of
                 Nice
                 :
                 
                 which
                 ,
                 he
                 saith
                 ,
                 
                 
                   I
                   most
                   irreverently
                   call
                   that
                   wise
                   Synod
                
                 ;
                 upon
                 which
                 he
                 falls
                 into
                 a
                 very
                 Tragical
                 exclamation
                 ;
                 that
                 I
                 should
                 dare
                 to
                 reflect
                 so
                 much
                 dishonour
                 on
                 a
                 
                   Council
                   ,
                   wherein
                   there
                   were
                
                 350.
                 
                 
                 
                   Fathers
                   ,
                   with
                   the
                   Popes
                   Legats
                   ,
                   and
                   the
                   Vicars
                   of
                   the
                   Oriental
                   Patriarchal
                   Sees
                
                 ;
                 and
                 yet
                 himself
                 calls
                 the
                 Council
                 of
                 Constantinople
                 a
                 Conventicle
                 ,
                 wherein
                 there
                 were
                 338.
                 
                 Bishops
                 ;
                 (
                 and
                 doth
                 he
                 think
                 the
                 number
                 of
                 twelve
                 more
                 in
                 one
                 than
                 in
                 the
                 other
                 ,
                 makes
                 such
                 a
                 huge
                 difference
                 in
                 point
                 of
                 Wisdom
                 ?
                 )
                 But
                 the
                 Author
                 of
                 the
                 
                   Caroline
                   Book
                
                 saith
                 ,
                 
                 
                   That
                   by
                   their
                   own
                   confession
                   they
                   were
                   but
                
                 306.
                 
                 And
                 the
                 Council
                 of
                 Francford
                 (
                 which
                 opposed
                 this
                 ,
                 and
                 of
                 which
                 
                   T.
                   G.
                
                 speaks
                 not
                 very
                 honourably
                 ,
                 as
                 I
                 shall
                 make
                 appear
                 )
                 consisted
                 of
                 about
                 
                 ●00
                 .
                 Bishops
                 ,
                 by
                 the
                 confessions
                 of
                 their
                 own
                 Writers
                 :
                 so
                 that
                 if
                 number
                 carries
                 it
                 ,
                 I
                 have
                 above
                 600.
                 
                 Bishops
                 of
                 my
                 side
                 ;
                 and
                 if
                 they
                 were
                 wise
                 ,
                 the
                 
                   Nicene
                   Council
                
                 was
                 not
                 so
                 .
                 It
                 is
                 therefore
                 in
                 T.
                 G's
                 choice
                 to
                 call
                 300.
                 or
                 600.
                 
                 
                   Bishops
                   ,
                   Fools
                   .
                   But
                   if
                   he
                   be
                   guilty
                   of
                   the
                   same
                   fault
                   ,
                   that
                   doth
                   not
                   excuse
                   me
                   for
                   speaking
                   so
                   Ironically
                   ,
                   of
                   so
                   lawful
                   ,
                   so
                   general
                   ,
                   so
                   judicious
                   a
                   Council
                   ,
                   as
                   that
                   at
                
                 Nice
                 was
                 :
                 and
                 therefore
                 
                   he
                   adviseth
                   me
                   to
                   recant
                   ,
                   and
                   to
                   follow
                   the
                   example
                   of
                
                 Gregory
                 of
                 Neocaelarea
                 :
                 I
                 hope
                 he
                 doth
                 not
                 mean
                 in
                 the
                 way
                 of
                 S.
                 German
                 ;
                 although
                 one
                 of
                 that
                 name
                 was
                 a
                 great
                 Patron
                 of
                 Images
                 about
                 that
                 time
                 .
                 But
                 if
                 this
                 Council
                 were
                 neither
                 so
                 lawful
                 ,
                 so
                 general
                 ,
                 nor
                 so
                 judicious
                 as
                 
                   T.
                   G.
                
                 pretends
                 ,
                 for
                 all
                 that
                 I
                 know
                 ,
                 the
                 Rector
                 of
                 a
                 
                   Parochial
                   Church
                   never
                   to
                   be
                   found
                   in
                   the
                   list
                   of
                   any
                   General
                   Council
                
                 (
                 which
                 is
                 a
                 shrewd
                 aggravation
                 of
                 my
                 fault
                 )
                 may
                 have
                 leave
                 to
                 call
                 the
                 
                   Second
                   Council
                
                 of
                 Nice
                 ,
                 a
                 
                   wise
                   Synod
                
                 .
              
               
                 1.
                 
                 I
                 shall
                 enquire
                 whether
                 this
                 were
                 a
                 
                   lawful
                   General
                   Council
                   ,
                   and
                   so
                   received
                   by
                   the
                   Church
                   :
                
                 There
                 are
                 three
                 things
                 
                   T.
                   G.
                
                 insists
                 on
                 to
                 make
                 this
                 out
                 .
                 1.
                 
                 
                   That
                   it
                   was
                   called
                   by
                   the
                   Popes
                   Authority
                
                 ;
                 which
                 he
                 knows
                 we
                 deny
                 to
                 be
                 sufficient
                 to
                 make
                 a
                 
                   lawful
                   General
                   Council
                
                 ;
                 for
                 then
                 
                 every
                 Assembly
                 of
                 Bishops
                 at
                 Rome
                 called
                 by
                 the
                 Pope
                 would
                 be
                 a
                 
                   General
                   Council
                
                 .
                 2.
                 
                 
                   The
                   consent
                   and
                   presence
                   of
                   the
                   Patriarchs
                   .
                
                 3.
                 
                 
                   That
                   it
                   hath
                   been
                   received
                   as
                   such
                   by
                   the
                   Church
                   .
                
                 But
                 I
                 shall
                 make
                 it
                 appear
                 ,
                 that
                 it
                 was
                 just
                 such
                 another
                 
                   General
                   Council
                   as
                   that
                   of
                
                 Trent
                 was
                 ,
                 and
                 managed
                 with
                 as
                 much
                 fraud
                 and
                 collusion
                 ;
                 and
                 that
                 it
                 was
                 not
                 received
                 by
                 the
                 Church
                 as
                 a
                 
                   General
                   Council
                
                 .
                 1.
                 
                 As
                 to
                 the
                 presence
                 and
                 consent
                 of
                 the
                 Patriarchs
                 ;
                 this
                 Council
                 in
                 their
                 
                   Synodical
                   Epistle
                
                 boast
                 
                   that
                   they
                   had
                   the
                   concurrence
                   of
                   East
                   ,
                
                 
                 
                   West
                   ,
                   North
                   and
                   South
                
                 :
                 Which
                 is
                 such
                 an
                 extravagance
                 ,
                 that
                 no
                 sober
                 men
                 would
                 have
                 been
                 guilty
                 of
                 ,
                 that
                 had
                 any
                 regard
                 to
                 Truth
                 or
                 Honesty
                 ;
                 or
                 did
                 in
                 the
                 least
                 consider
                 the
                 State
                 of
                 the
                 World
                 at
                 that
                 time
                 .
                 The
                 
                   Western
                   Bishops
                
                 were
                 never
                 so
                 much
                 as
                 summon'd
                 ,
                 the
                 Patriarch
                 ,
                 of
                 Ierusalem
                 was
                 dead
                 ,
                 the
                 
                   Eastern
                   Patriarch
                
                 ,
                 and
                 the
                 Patriarch
                 of
                 Alexandria
                 were
                 neither
                 in
                 condition
                 to
                 appear
                 themselves
                 ,
                 nor
                 to
                 send
                 Legats
                 thither
                 ;
                 which
                 Baronius
                 ingenuously
                 confesseth
                 :
                 
                 Because
                 Aaron
                 
                   who
                   was
                   then
                   Chaliph
                   of
                   the
                
                 Saracens
                 ,
                 
                   was
                   a
                   great
                   enemy
                   to
                   the
                   Christians
                   ,
                   under
                   whose
                   dominion
                   at
                   that
                   time
                   they
                   were
                   .
                
                 Although
                 
                   Christianus
                   Lupus
                
                 ,
                 
                 a
                 Professor
                 of
                 Divinity
                 at
                 Lovain
                 ,
                 makes
                 him
                 a
                 great
                 Friend
                 to
                 
                 the
                 Christians
                 in
                 Egypt
                 ;
                 which
                 is
                 not
                 only
                 contrary
                 to
                 Baronius
                 ,
                 but
                 to
                 the
                 
                   Synodical
                   Epistle
                
                 ,
                 the
                 two
                 
                   Monks
                   carried
                
                 to
                 the
                 Council
                 ,
                 from
                 the
                 Monks
                 of
                 Palestine
                 ,
                 and
                 was
                 read
                 and
                 approved
                 by
                 the
                 
                   Council
                   .
                   Theophanes
                
                 saith
                 ,
                 
                 
                   That
                   the
                   Empress
                   and
                   Patriarch
                   ,
                   both
                   sent
                   to
                   the
                   Patriarchs
                   of
                
                 Alexandria
                 and
                 Antioch
                 ,
                 
                   while
                   the
                   Peace
                   continued
                   ;
                   but
                   soon
                   after
                   upon
                
                 Aaron
                 
                   's
                   being
                   made
                   Chaliph
                   ,
                   the
                   peace
                   was
                   broke
                   ;
                   and
                   there
                   was
                   no
                   liberty
                   for
                   the
                   Patriarchs
                   either
                   to
                   go
                   or
                   send
                   .
                
              
               
                 But
                 do
                 we
                 not
                 read
                 in
                 the
                 Acts
                 of
                 the
                 
                   Council
                   that
                
                 John
                 
                   appeared
                   and
                   subscribed
                   as
                   Vicar
                   of
                   the
                   Oriental
                   Patriarchs
                   ;
                   and
                
                 Thomas
                 
                   as
                   Vicar
                   of
                   the
                   Patriarch
                   of
                
                 Alexandria
                 ?
                 Very
                 true
                 :
                 but
                 Baronius
                 gives
                 an
                 excellent
                 account
                 of
                 this
                 notorious
                 cheat
                 .
                 
                   The
                   Legats
                   that
                   were
                   sent
                   to
                   the
                   Patriarchs
                   did
                   never
                   arrive
                   at
                
                 Antioch
                 or
                 Alexandria
                 ;
                 
                   but
                   coming
                   into
                
                 Palestine
                 ,
                 
                   they
                   there
                   understood
                   what
                   a
                   grievous
                   persecution
                   the
                   Christians
                   suffered
                   under
                   the
                   new
                   Chaliph
                   ,
                   and
                   that
                   if
                   it
                   should
                   be
                   discovered
                   what
                   errand
                   they
                   went
                   upon
                   ,
                   it
                   would
                   not
                   only
                   hazzard
                   their
                   own
                   lives
                   ,
                   but
                   of
                   all
                   the
                   Christians
                   of
                   those
                   parts
                   ;
                   therefore
                   they
                   forbore
                   going
                   any
                   farther
                   ,
                   and
                   acquainted
                   the
                   Monks
                   of
                
                 Palestine
                 
                   with
                   their
                   design
                   ;
                   who
                   met
                   together
                   ,
                   and
                   
                   took
                   upon
                   them
                   to
                   send
                   these
                   two
                   ,
                
                 John
                 and
                 Thomas
                 
                   as
                   the
                   Legats
                   of
                   the
                   Patriarchs
                   of
                
                 Antioch
                 and
                 Alexandria
                 :
                 For
                 
                   Theodorus
                   Patriarch
                
                 of
                 Ierusalem
                 was
                 lately
                 dead
                 .
                 And
                 these
                 two
                 were
                 the
                 
                   goodly
                   Vicars
                
                 of
                 the
                 Patriarchal
                 See
                 's
                 which
                 sate
                 and
                 subscribed
                 in
                 their
                 names
                 in
                 this
                 most
                 
                   Oecumenical
                   Council
                
                 ;
                 and
                 passed
                 in
                 all
                 the
                 Acts
                 of
                 it
                 for
                 the
                 Legats
                 of
                 the
                 
                   Oriental
                   Patriarchs
                
                 .
                 
                 For
                 they
                 subscribe
                 themselves
                 
                   Legats
                   of
                   the
                   three
                   Apostolical
                   Sees
                   ,
                
                 Alexandria
                 ,
                 Antioch
                 ,
                 and
                 Jerusalem
                 :
                 and
                 yet
                 the
                 summons
                 never
                 came
                 to
                 either
                 of
                 the
                 Patriarchs
                 ,
                 but
                 they
                 were
                 in
                 truth
                 only
                 the
                 
                   Plenipotentiary
                   Monks
                
                 of
                 the
                 
                   Patriarchal
                   Monks
                
                 of
                 Palestine
                 :
                 So
                 both
                 Baronius
                 and
                 Binius
                 confess
                 they
                 were
                 only
                 the
                 Monks
                 that
                 
                   sent
                   them
                
                 ,
                 and
                 they
                 call
                 themselves
                 Eremites
                 in
                 the
                 beginning
                 of
                 their
                 Epistle
                 ;
                 and
                 yet
                 in
                 the
                 Acts
                 of
                 that
                 Council
                 they
                 pass
                 for
                 very
                 
                   great
                   men
                
                 of
                 the
                 East
                 ,
                 
                 and
                 
                   Euthymius
                   Bishop
                
                 of
                 Sardis
                 calls
                 them
                 
                   the
                   Patriarchs
                   of
                   the
                   East
                
                 ;
                 and
                 Epiphanius
                 takes
                 it
                 for
                 granted
                 
                   that
                   the
                   Letters
                   were
                   sent
                   by
                   the
                   very
                   same
                   to
                   whom
                
                 Tarasius
                 
                   directed
                   his
                
                 ;
                 when
                 the
                 very
                 Letters
                 themselves
                 ,
                 which
                 were
                 read
                 in
                 the
                 Council
                 ,
                 shew
                 that
                 the
                 Patriarchs
                 of
                 Antioch
                 and
                 Alexandria
                 were
                 never
                 consulted
                 with
                 .
                 And
                 yet
                 
                   Christianus
                   Lupus
                
                 in
                 his
                 
                 late
                 Notes
                 on
                 the
                 Canons
                 of
                 the
                 
                   General
                   Councils
                
                 ,
                 
                 very
                 fairly
                 tells
                 a
                 formal
                 story
                 of
                 
                   Politian
                   ,
                   Patriarch
                
                 of
                 Alexandria
                 ,
                 and
                 Theodoret
                 of
                 Antioch
                 ,
                 and
                 Elias
                 of
                 
                   Ierusalem
                   ,
                   sending
                   these
                   for
                   their
                   Legats
                   to
                   this
                   Council
                
                 (
                 I
                 had
                 thought
                 it
                 had
                 been
                 only
                 the
                 Popes
                 Prerogative
                 to
                 make
                 titular
                 Patriarchs
                 )
                 and
                 he
                 gravely
                 magnifies
                 
                   the
                   zeal
                   and
                   courage
                   both
                   of
                   the
                   Patriarchs
                   and
                   Legats
                   for
                   venturing
                   so
                   much
                   in
                   such
                   a
                   time
                   of
                   Persecution
                   :
                
                 and
                 then
                 falls
                 into
                 a
                 mighty
                 Encomium
                 of
                 the
                 
                   two
                   Legats
                   that
                
                 Tarasius
                 
                   sent
                   ,
                   for
                   venturing
                   through
                   a
                   thousand
                   deaths
                   to
                   get
                   to
                   the
                   Patriarchs
                   ,
                
                 when
                 God
                 knows
                 they
                 never
                 came
                 near
                 them
                 .
                 But
                 which
                 is
                 far
                 more
                 to
                 be
                 wondred
                 at
                 ,
                 
                   Pope
                   Adrian
                
                 in
                 his
                 Answer
                 to
                 
                   Charles
                   the
                   Great
                
                 about
                 the
                 
                   Nicene
                   Synod
                
                 had
                 the
                 face
                 to
                 say
                 ,
                 
                 
                   That
                   the
                   Synodical
                   Epistle
                   of
                   the
                   three
                   Patriarchs
                   ,
                
                 of
                 Cosmus
                 of
                 Alexandria
                 ,
                 and
                 of
                 Theodore
                 of
                 Antioch
                 ,
                 (
                 it
                 seems
                 Elias
                 is
                 turned
                 to
                 Theodore
                 again
                 )
                 and
                 Theodore
                 of
                 Ierusalem
                 was
                 
                   read
                   and
                   approved
                   in
                   this
                   Council
                   of
                
                 Nice
                 ;
                 than
                 which
                 (
                 with
                 his
                 
                 Holiness's
                 leave
                 )
                 there
                 never
                 was
                 a
                 more
                 notorious
                 falshood
                 ,
                 unless
                 it
                 were
                 that
                 of
                 Tarasius
                 ;
                 who
                 upon
                 the
                 approbation
                 of
                 these
                 Letters
                 of
                 the
                 Monks
                 ,
                 cry'd
                 out
                 ,
                 
                 
                   That
                   the
                   East
                   and
                   the
                   West
                   ,
                   the
                   North
                   and
                   the
                   South
                   were
                   all
                   
                   agreed
                
                 ;
                 and
                 the
                 whole
                 Council
                 followed
                 this
                 with
                 an
                 acclamation
                 of
                 
                   Glory
                   be
                   to
                   God
                   that
                   hath
                   united
                   us
                
                 ;
                 when
                 the
                 
                   Eastern
                   Patriarchs
                
                 knew
                 nothing
                 of
                 the
                 Council
                 ,
                 the
                 
                   Western
                   Bishops
                
                 opposed
                 it
                 as
                 soon
                 as
                 ever
                 they
                 knew
                 it
                 .
                 And
                 was
                 not
                 this
                 a
                 very
                 hopeful
                 
                   General
                   Council
                
                 ,
                 having
                 as
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   The
                   Popes
                   Legats
                   for
                   Presidents
                   ,
                   and
                   the
                   Vicars
                   of
                   the
                   Oriental
                   Patriarchal
                   Sees
                   assisting
                   in
                   it
                   ?
                
              
               
                 2.
                 
                 That
                 it
                 was
                 not
                 received
                 for
                 a
                 
                   General
                   Council
                
                 by
                 the
                 Church
                 .
                 
                 For
                 even
                 in
                 the
                 
                   Greek
                   Church
                
                 it self
                 ,
                 Theophanes
                 only
                 saith
                 ,
                 
                 
                   That
                   the
                   Emperour
                   called
                   together
                   all
                   the
                   Bishops
                   within
                   his
                   own
                   Dominions
                
                 ;
                 which
                 is
                 said
                 likewise
                 by
                 
                   Landulphus
                   Sagax
                
                 ;
                 only
                 Theophanes
                 would
                 have
                 it
                 believed
                 
                   that
                   the
                   Oriental
                   Patriarchs
                   sent
                   their
                   Legats
                   ,
                
                 
                 which
                 was
                 very
                 false
                 :
                 as
                 not
                 only
                 appears
                 from
                 the
                 very
                 Acts
                 of
                 the
                 Council
                 ,
                 wherein
                 the
                 
                   Monks
                   Letter
                
                 is
                 inserted
                 ,
                 but
                 because
                 this
                 Council
                 was
                 not
                 received
                 many
                 years
                 after
                 in
                 those
                 
                   Patriarchal
                   Sees
                
                 ;
                 which
                 is
                 evident
                 from
                 Photius
                 his
                 
                   Encyclical
                   Epistle
                
                 to
                 the
                 Patriarch
                 of
                 Alexandria
                 and
                 others
                 ,
                 
                 not
                 long
                 since
                 published
                 in
                 Greek
                 from
                 a
                 Ms.
                 brought
                 out
                 of
                 the
                 East
                 ;
                 wherein
                 Photius
                 expostulates
                 the
                 case
                 ,
                 why
                 the
                 
                   Nicene
                   Council
                   was
                   not
                   
                   received
                   among
                   them
                   ,
                   as
                   the
                   six
                   General
                   Councils
                   were
                   .
                
                 In
                 that
                 Copy
                 which
                 is
                 extant
                 in
                 Baronius
                 ,
                 translated
                 by
                 Metius
                 ,
                 and
                 with
                 great
                 diligence
                 compared
                 with
                 two
                 Mss.
                 whereof
                 one
                 was
                 a
                 
                   very
                   ancient
                   one
                
                 ,
                 it
                 is
                 said
                 expresly
                 ,
                 
                 
                   That
                   it
                   was
                   reported
                   among
                   them
                   that
                   none
                   of
                   the
                   Churches
                   under
                   the
                   Apostolical
                   See
                   of
                
                 Alexandria
                 
                   did
                   own
                   the
                
                 Nicene
                 
                   Synod
                   for
                   a
                   General
                   Council
                
                 ;
                 which
                 in
                 
                   B.
                   Montagues
                   Copy
                
                 is
                 mitigated
                 into
                 some
                 ;
                 but
                 by
                 the
                 tenour
                 of
                 his
                 Discourse
                 it
                 appears
                 ,
                 
                   it
                   was
                   not
                   published
                   in
                   their
                   Churches
                   ,
                   nor
                   received
                   among
                   them
                   as
                   a
                   General
                   Council
                   :
                
                 and
                 he
                 useth
                 many
                 arguments
                 to
                 perswade
                 them
                 to
                 it
                 ;
                 among
                 the
                 rest
                 he
                 saith
                 ,
                 That
                 Thomas
                 
                   was
                   present
                   in
                   it
                   from
                   his
                   See
                   ,
                   and
                   others
                   with
                   him
                
                 ;
                 but
                 he
                 doth
                 not
                 say
                 ,
                 
                   he
                   came
                   as
                   Legate
                
                 .
                 And
                 he
                 hath
                 found
                 out
                 Companions
                 for
                 him
                 too
                 ;
                 which
                 is
                 more
                 than
                 the
                 
                   Nicene
                   Council
                
                 discovered
                 :
                 and
                 yet
                 he
                 acknowledges
                 
                   that
                   by
                   reason
                   of
                   the
                   persecution
                   of
                   the
                
                 Saracens
                 ,
                 
                   the
                   Acts
                   of
                   that
                   Council
                   never
                   came
                   to
                   them
                
                 ;
                 which
                 would
                 be
                 very
                 strange
                 ,
                 if
                 the
                 Patriarch
                 of
                 Alexandria
                 sent
                 a
                 Legate
                 thither
                 .
                 Baronius
                 ingenuously
                 confesses
                 
                   that
                   this
                
                 Nicene
                 
                   Council
                   was
                   not
                   received
                   as
                   an
                   Occumenical
                   Council
                   in
                   any
                   of
                   the
                   Eastern
                   Patriarchates
                   ,
                
                 
                 
                   excepting
                   only
                   that
                   of
                
                 Constantinople
                 ;
                 
                 and
                 he
                 is
                 very
                 hard
                 put
                 to
                 it
                 to
                 prove
                 that
                 it
                 was
                 owned
                 as
                 such
                 even
                 at
                 Rome
                 it self
                 ;
                 because
                 Nicholaus
                 1.
                 in
                 a
                 Council
                 at
                 Rome
                 in
                 the
                 cause
                 of
                 Photius
                 reckons
                 up
                 but
                 
                   six
                   General
                   Councils
                
                 ,
                 which
                 Photius
                 upbraids
                 him
                 with
                 ;
                 and
                 it
                 is
                 but
                 a
                 pitiful
                 pretence
                 which
                 Baronius
                 hath
                 for
                 it
                 ,
                 
                   viz.
                   that
                   they
                   had
                   only
                   a
                   bad
                   Translation
                   of
                   it
                
                 ;
                 such
                 a
                 one
                 as
                 it
                 was
                 ,
                 it
                 was
                 of
                 Hadrians
                 procuring
                 ,
                 as
                 Anastasius
                 saith
                 .
                 
                 If
                 they
                 had
                 received
                 it
                 as
                 a
                 
                   General
                   Council
                
                 ,
                 where
                 were
                 the
                 
                   Authentick
                   Acts
                
                 of
                 it
                 ?
                 or
                 if
                 they
                 did
                 not
                 understand
                 Greek
                 ,
                 could
                 they
                 not
                 have
                 procured
                 a
                 better
                 
                   Latine
                   Translation
                
                 before
                 the
                 time
                 of
                 Anastasius
                 ?
                 But
                 the
                 plain
                 Truth
                 was
                 ,
                 although
                 
                   Pope
                   Hadrian
                
                 joined
                 with
                 it
                 ,
                 and
                 would
                 not
                 allow
                 Tarasius
                 his
                 being
                 Patriarch
                 till
                 he
                 undertook
                 to
                 get
                 the
                 worship
                 of
                 Images
                 confirmed
                 ,
                 yet
                 the
                 
                   Nicene
                   Council
                
                 was
                 so
                 very
                 ill
                 received
                 in
                 the
                 
                   Western
                   Church
                
                 ;
                 that
                 the
                 following
                 Popes
                 were
                 ashamed
                 to
                 call
                 it
                 an
                 
                   Oecumenical
                   Council
                
                 ;
                 as
                 Binius
                 confesses
                 in
                 the
                 very
                 words
                 of
                 Baronius
                 ,
                 according
                 to
                 his
                 custom
                 .
                 And
                 long
                 after
                 their
                 times
                 ,
                 it
                 was
                 so
                 little
                 known
                 or
                 esteemed
                 in
                 the
                 Western
                 parts
                 ,
                 
                 that
                 Aquinas
                 and
                 the
                 ancient
                 Schoolmen
                 never
                 mention
                 it
                 in
                 the
                 matter
                 of
                 Images
                 ,
                 but
                 determine
                 expresly
                 against
                 it
                 .
                 Which
                 either
                 shews
                 it
                 
                 was
                 not
                 known
                 ,
                 or
                 had
                 not
                 any
                 value
                 put
                 upon
                 it
                 ;
                 For
                 if
                 Baronius
                 his
                 reason
                 hold
                 good
                 ,
                 as
                 soon
                 as
                 Anastasius
                 had
                 finished
                 his
                 Translation
                 ,
                 this
                 Council
                 would
                 have
                 been
                 as
                 much
                 known
                 here
                 ,
                 as
                 any
                 other
                 ;
                 and
                 so
                 much
                 the
                 more
                 ,
                 because
                 so
                 many
                 Schoolmen
                 were
                 concerned
                 to
                 justifie
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 they
                 were
                 so
                 much
                 to
                 seek
                 for
                 arguments
                 to
                 defend
                 it
                 ,
                 that
                 they
                 would
                 have
                 leaped
                 for
                 joy
                 to
                 have
                 had
                 a
                 Decree
                 of
                 an
                 allowed
                 
                   General
                   Council
                
                 on
                 their
                 side
                 ;
                 or
                 if
                 they
                 had
                 found
                 it
                 against
                 them
                 ,
                 they
                 would
                 some
                 way
                 or
                 other
                 have
                 answered
                 it
                 .
              
               
                 But
                 the
                 greatest
                 Testimony
                 against
                 it
                 is
                 the
                 Council
                 of
                 Francford
                 ,
                 
                 which
                 expresly
                 condemned
                 it
                 ;
                 and
                 as
                 Sirmondus
                 confesses
                 ,
                 
                 
                   Did
                   not
                   look
                   upon
                   it
                   as
                   an
                   Oecumenial
                   Council
                   ,
                   because
                   none
                   but
                
                 Greeks
                 
                   met
                   in
                   it
                   ,
                   and
                   other
                   Churches
                   were
                   not
                   asked
                   their
                   opinion
                   ;
                   nay
                   ,
                
                 he
                 saith
                 ,
                 
                   that
                   Pope
                
                 Hadrian
                 
                   himself
                   ,
                   did
                   not
                   give
                   it
                   the
                   title
                   of
                   a
                   General
                   Council
                   .
                
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                 
                   That
                   what
                   weight
                   soever
                   that
                   Exception
                   carried
                   at
                   that
                   time
                   ,
                   yet
                   it
                   is
                   certain
                   now
                   it
                   hath
                   no
                   force
                   at
                   all
                   ,
                   since
                   the
                   Council
                   it self
                   hath
                   for
                   many
                   hundreds
                   of
                   years
                   been
                   accepted
                   as
                   a
                   true
                   and
                   lawful
                   General
                   Council
                   ,
                   and
                   its
                   doctrine
                   as
                   Catholick
                   
                   by
                   all
                   the
                   Provinces
                   of
                   Christendom
                   ,
                   and
                   the
                   contrary
                   to
                   it
                   condemned
                   for
                   Heresie
                   .
                
                 This
                 latter
                 is
                 evidently
                 false
                 ,
                 as
                 I
                 have
                 shewed
                 before
                 ,
                 and
                 there
                 is
                 no
                 reason
                 for
                 the
                 other
                 ;
                 for
                 by
                 the
                 confession
                 of
                 their
                 own
                 Writers
                 the
                 Copies
                 of
                 this
                 
                   Nicene
                   Council
                
                 lay
                 buried
                 in
                 these
                 Western
                 parts
                 for
                 many
                 Ages
                 ,
                 which
                 is
                 the
                 reason
                 they
                 give
                 why
                 the
                 Schoolmen
                 take
                 no
                 notice
                 of
                 it
                 ;
                 and
                 in
                 the
                 former
                 Century
                 ,
                 the
                 Copies
                 of
                 it
                 were
                 first
                 published
                 from
                 some
                 Mss.
                 that
                 were
                 very
                 little
                 known
                 .
                 The
                 account
                 whereof
                 was
                 ,
                 that
                 this
                 Council
                 meeting
                 with
                 so
                 brisk
                 an
                 opposition
                 from
                 the
                 Council
                 of
                 Francford
                 and
                 afterwards
                 from
                 the
                 
                   Gallican
                   Bishops
                
                 ,
                 and
                 being
                 rejected
                 here
                 in
                 England
                 by
                 the
                 consent
                 of
                 our
                 Historians
                 ,
                 the
                 very
                 name
                 of
                 it
                 was
                 almost
                 quite
                 forgotten
                 ;
                 thence
                 it
                 never
                 was
                 once
                 cited
                 either
                 by
                 
                   Ionas
                   Aurelianensis
                
                 ,
                 or
                 
                   Walafridus
                   Strabo
                
                 ,
                 as
                 Spalatensis
                 observes
                 ,
                 
                 when
                 they
                 had
                 the
                 greatest
                 occasion
                 to
                 do
                 it
                 in
                 the
                 matter
                 of
                 Images
                 .
                 But
                 when
                 the
                 worship
                 of
                 Images
                 began
                 to
                 be
                 opposed
                 here
                 in
                 England
                 by
                 Wickliffe
                 ,
                 the
                 defenders
                 of
                 it
                 finding
                 themselves
                 concerned
                 to
                 find
                 out
                 every
                 thing
                 that
                 made
                 for
                 their
                 advantage
                 ,
                 Waldensis
                 having
                 heard
                 of
                 some
                 such
                 thing
                 as
                 a
                 Council
                 against
                 Iconoclasts
                 ,
                 by
                 Thomas
                 and
                 Iohn
                 ,
                 
                 two
                 Dominicans
                 of
                 his
                 time
                 ,
                 from
                 a
                 
                   certain
                   Book
                
                 ;
                 
                 he
                 adventures
                 to
                 set
                 it
                 down
                 upon
                 their
                 report
                 ,
                 but
                 so
                 faintly
                 with
                 
                   ut
                   fertur
                
                 ,
                 as
                 if
                 he
                 had
                 been
                 telling
                 the
                 story
                 of
                 
                   Pope
                   Ioan
                
                 ;
                 and
                 he
                 saith
                 ,
                 
                   it
                   was
                   called
                   under
                   the
                   pious
                   Emperour
                
                 Constantius
                 
                   the
                   second
                
                 ,
                 and
                 Pascasius
                 :
                 by
                 which
                 we
                 may
                 see
                 what
                 an
                 excellent
                 account
                 they
                 had
                 of
                 this
                 
                   General
                   Council
                
                 ;
                 but
                 in
                 the
                 last
                 
                   Century
                   ,
                   Pet.
                   Crabb
                
                 ,
                 a
                 Franciscan
                 ,
                 with
                 indefatigable
                 diligence
                 searching
                 five
                 hundred
                 Libraries
                 for
                 any
                 thing
                 pertaining
                 to
                 Councils
                 ,
                 lights
                 upon
                 the
                 old
                 
                   Latin
                   Edition
                
                 of
                 this
                 Council
                 ,
                 and
                 published
                 it
                 
                   A.
                   D.
                
                 1551.
                 
                 From
                 that
                 time
                 this
                 was
                 looked
                 on
                 and
                 magnified
                 as
                 the
                 
                   seventh
                   General
                   Council
                
                 in
                 these
                 Western
                 parts
                 ,
                 and
                 its
                 Authority
                 set
                 up
                 by
                 the
                 Council
                 of
                 Trent
                 :
                 and
                 the
                 generality
                 of
                 Divines
                 finding
                 it
                 in
                 the
                 Volums
                 of
                 
                   General
                   Councils
                
                 and
                 there
                 joyned
                 with
                 them
                 ,
                 search'd
                 no
                 farther
                 ,
                 but
                 imagined
                 it
                 was
                 alwaies
                 so
                 esteemed
                 .
              
               
                 But
                 it
                 may
                 be
                 some
                 will
                 become
                 confident
                 of
                 it
                 ,
                 
                 when
                 they
                 see
                 so
                 good
                 an
                 Author
                 as
                 
                   T.
                   G.
                
                 speaking
                 with
                 so
                 much
                 assurance
                 ,
                 
                   That
                   it
                   hath
                   been
                   received
                   for
                   many
                   hundred
                   years
                   as
                   a
                   lawful
                   General
                   Council
                
                 ;
                 If
                 he
                 speaks
                 from
                 the
                 time
                 of
                 its
                 being
                 published
                 ,
                 he
                 might
                 as
                 well
                 have
                 
                 said
                 for
                 many
                 thousand
                 years
                 .
                 For
                 1.
                 
                 In
                 the
                 Age
                 wherein
                 it
                 was
                 first
                 sent
                 abroad
                 ,
                 it
                 was
                 utterly
                 rejected
                 by
                 the
                 Council
                 of
                 Francford
                 ;
                 as
                 not
                 only
                 appears
                 by
                 the
                 Canon
                 it self
                 ,
                 but
                 by
                 the
                 confession
                 of
                 some
                 of
                 the
                 most
                 learned
                 and
                 judicious
                 persons
                 of
                 the
                 Roman
                 Church
                 :
                 such
                 as
                 Sirmondus
                 and
                 
                   Petrus
                   de
                   Marcâ
                
                 were
                 :
                 
                 and
                 Petavius
                 confesses
                 ,
                 
                   That
                   the
                   Council
                   meant
                   by
                   the
                   Council
                   of
                
                 Francford
                 
                   was
                   the
                
                 Nicene
                 
                   Council
                   ,
                   and
                   not
                   the
                   former
                   of
                
                 Constantinople
                 ;
                 as
                 
                   Surius
                   ,
                   Cope
                
                 ,
                 or
                 
                   Harpsfield
                   ,
                   Sanders
                   ,
                   Suarez
                
                 ,
                 and
                 others
                 were
                 of
                 opinion
                 :
                 nay
                 Labbé
                 and
                 Cossart
                 in
                 their
                 late
                 Edition
                 of
                 the
                 Councils
                 ,
                 have
                 most
                 impudently
                 set
                 down
                 this
                 in
                 the
                 very
                 Title
                 of
                 the
                 Council
                 of
                 
                   Francford
                   ,
                   That
                   the
                   Acts
                   of
                   the
                
                 Nicene
                 
                   Council
                   in
                   the
                   matter
                   of
                   Images
                   were
                   confirmed
                   therein
                   :
                
                 whereas
                 Sirmondus
                 adds
                 this
                 to
                 the
                 Title
                 of
                 his
                 Admonition
                 about
                 the
                 second
                 Canon
                 of
                 that
                 
                   Council
                   ,
                   Quo
                   rejecta
                   est
                   Synodus
                   Nicaena
                   :
                
                 all
                 which
                 Advertisement
                 they
                 have
                 very
                 honestly
                 left
                 out
                 ,
                 although
                 they
                 pretend
                 to
                 give
                 all
                 Sirmondus
                 his
                 Notes
                 .
                 But
                 the
                 main
                 pretence
                 for
                 this
                 was
                 ,
                 because
                 the
                 words
                 of
                 the
                 Canon
                 do
                 mention
                 the
                 Council
                 of
                 Constantinople
                 ;
                 
                 which
                 Petavius
                 thinks
                 was
                 called
                 so
                 ,
                 because
                 Constantinople
                 
                   was
                   the
                   Head
                   of
                   the
                   Eastern
                   Empire
                
                 ;
                 
                 but
                 the
                 plain
                 reason
                 is
                 ,
                 because
                 the
                 
                   Nicene
                   Council
                
                 was
                 begun
                 at
                 
                   Constantinople
                   upon
                   the
                
                 17
                 of
                 August
                 ;
                 
                   but
                   the
                   Emperours
                   Guards
                   would
                   not
                   endure
                   their
                   sitting
                   there
                   ,
                   as
                
                 Theophanes
                 relates
                 ,
                 
                 
                   upon
                   which
                   they
                   were
                   forced
                   to
                   rise
                   ;
                   and
                   the
                   Empress
                   found
                   out
                   a
                   trick
                   to
                   disband
                   the
                   suspected
                   Officers
                   and
                   Souldiers
                   ,
                   and
                   brought
                   in
                   new
                   ones
                   ;
                   however
                   it
                   was
                   thought
                   convenient
                   the
                   Council
                   should
                   sit
                   no
                   longer
                   there
                   ,
                   but
                   remove
                   unto
                
                 Nice
                 .
                 And
                 what
                 a
                 mighty
                 absurdity
                 was
                 this
                 to
                 call
                 a
                 Council
                 ,
                 which
                 was
                 begun
                 at
                 Constantinople
                 ,
                 the
                 
                   Constantinopolitan
                   Council
                
                 ?
                 And
                 it
                 is
                 observable
                 ,
                 that
                 
                   Gabriel
                   Biel
                
                 ,
                 
                 who
                 lived
                 in
                 the
                 latter
                 end
                 of
                 the
                 fifteenth
                 Century
                 ,
                 quotes
                 the
                 Decree
                 of
                 this
                 Council
                 of
                 Nice
                 ,
                 under
                 the
                 name
                 of
                 a
                 Decree
                 of
                 the
                 Council
                 of
                 Constantinople
                 .
                 And
                 the
                 learned
                 
                   P.
                   Pithaeus
                
                 speaking
                 of
                 Anastasius
                 his
                 Translation
                 ,
                 
                 calls
                 it
                 the
                 Council
                 of
                 Constantinople
                 .
                 The
                 new
                 French
                 Annalist
                 is
                 satisfied
                 with
                 neither
                 opinion
                 ,
                 but
                 he
                 thinks
                 ,
                 
                   That
                   another
                   Council
                   of
                
                 Constantinople
                 
                   was
                   called
                   between
                   the
                
                 Nicene
                 Council
                 ,
                 
                 
                   and
                   that
                   of
                
                 Francford
                 ,
                 
                   which
                   did
                   in
                   express
                   words
                   determine
                   that
                   the
                   same
                   worship
                   was
                   to
                   be
                   given
                   to
                   Images
                   ,
                   which
                   is
                   due
                   to
                   the
                   B.
                   Trinity
                   ,
                   and
                   that
                   this
                   was
                   the
                   Council
                   condemned
                   at
                
                 Francford
                 :
                 but
                 this
                 
                   New
                   Council
                
                 
                 is
                 a
                 meer
                 invention
                 of
                 his
                 own
                 ,
                 there
                 being
                 no
                 colour
                 for
                 it
                 either
                 from
                 the
                 Greek
                 or
                 
                   Latin
                   Historians
                
                 ;
                 and
                 in
                 truth
                 he
                 pretends
                 only
                 to
                 these
                 reasons
                 ,
                 1.
                 
                 
                   Because
                   it
                   was
                   a
                   Council
                   of
                
                 Constantinople
                 
                   which
                   was
                   condemned
                
                 .
                 2.
                 
                 
                   Because
                   it
                   is
                   not
                   to
                   be
                   supposed
                   that
                   the
                   Council
                   of
                
                 Francford
                 
                   should
                   condemn
                   the
                   Council
                   of
                
                 Nice
                 :
                 For
                 he
                 saith
                 ,
                 
                   it
                   is
                   not
                   to
                   be
                   believed
                   that
                   so
                   many
                   Bishops
                   ,
                
                 
                 
                   the
                   Popes
                   Legates
                   being
                   present
                   ,
                   should
                   misunderstand
                   the
                   doctrine
                   of
                   that
                   Council
                   :
                
                 yet
                 this
                 is
                 all
                 the
                 
                   refuge
                   T.
                   G.
                
                 hath
                 in
                 this
                 matter
                 :
                 
                 and
                 he
                 offers
                 from
                 
                   Petr.
                   de
                   Marca
                   ,
                   to
                   give
                   a
                   particular
                   account
                   of
                   it
                   .
                
                 To
                 which
                 I
                 answer
                 ,
                 That
                 the
                 Author
                 of
                 the
                 
                   Caroline
                   Book
                
                 (
                 as
                 I
                 have
                 already
                 observed
                 )
                 takes
                 notice
                 of
                 this
                 passage
                 of
                 the
                 Bishop
                 of
                 Constantia
                 in
                 Cyprus
                 ;
                 and
                 although
                 there
                 were
                 a
                 mistake
                 in
                 the
                 Translation
                 of
                 it
                 ,
                 yet
                 it
                 ought
                 to
                 be
                 observed
                 that
                 ,
                 he
                 saith
                 ,
                 
                   the
                   whole
                   Council
                   meant
                   the
                   same
                   which
                
                 Constantine
                 
                   spake
                   out
                
                 ,
                 
                 
                   although
                   in
                   words
                   they
                   denied
                   it
                   ,
                
                 and
                 he
                 there
                 quotes
                 the
                 very
                 words
                 of
                 their
                 denying
                 it
                 ,
                 
                   Non
                   adoramus
                   Imagines
                   ut
                   Deum
                   ,
                   nec
                   illis
                   Divini
                   servitii
                   cultum
                   impendimus
                   ,
                   &c.
                   
                
                 From
                 whence
                 it
                 is
                 plain
                 ,
                 that
                 the
                 
                   Western
                   Church
                
                 understood
                 well
                 enough
                 what
                 they
                 said
                 ,
                 and
                 what
                 they
                 denied
                 ;
                 but
                 they
                 judged
                 ,
                 notwithstanding
                 
                 all
                 their
                 words
                 to
                 the
                 contrary
                 ,
                 that
                 they
                 did
                 
                   really
                   give
                
                 that
                 worship
                 to
                 Images
                 which
                 was
                 due
                 only
                 to
                 God
                 ;
                 and
                 no
                 man
                 that
                 reads
                 the
                 
                   Caroline
                   Book
                
                 can
                 be
                 of
                 another
                 opinion
                 .
                 And
                 
                   T.
                   G.
                
                 is
                 content
                 to
                 
                   yield
                   it
                   of
                   the
                   Author
                   of
                   that
                   Book
                   ,
                
                 
                 from
                 the
                 Testimonies
                 I
                 brought
                 out
                 of
                 him
                 ;
                 but
                 he
                 saith
                 ,
                 
                   That
                   Author
                   was
                   not
                   contented
                   with
                   what
                   the
                   Council
                   of
                
                 Francford
                 
                   had
                   condemned
                
                 .
                 Which
                 is
                 a
                 lamentable
                 answer
                 ;
                 since
                 Hincmarus
                 saith
                 ,
                 
                 
                   That
                   this
                   very
                   Volume
                   was
                   it
                   which
                   was
                   sent
                   from
                   the
                   Emperour
                   to
                
                 Rome
                 
                   by
                   some
                   Bishops
                   against
                   the
                
                 Greek
                 Synod
                 ;
                 and
                 he
                 quotes
                 the
                 very
                 place
                 out
                 of
                 it
                 which
                 is
                 still
                 extant
                 in
                 that
                 Book
                 .
                 And
                 is
                 it
                 credible
                 that
                 the
                 Emperour
                 should
                 publish
                 a
                 Book
                 in
                 his
                 own
                 name
                 as
                 a
                 Capitular
                 ,
                 as
                 
                   Pope
                   Hadrian
                
                 calls
                 it
                 ,
                 that
                 was
                 different
                 from
                 the
                 sense
                 of
                 the
                 Council
                 of
                 Francford
                 ,
                 which
                 was
                 called
                 on
                 purpose
                 to
                 resolve
                 this
                 Question
                 about
                 Images
                 ,
                 as
                 well
                 as
                 to
                 condemn
                 the
                 Heresie
                 of
                 Felix
                 and
                 
                   Elipandus
                   ?
                   Petavius
                
                 indeed
                 would
                 have
                 the
                 main
                 Book
                 to
                 have
                 been
                 written
                 some
                 years
                 before
                 the
                 Council
                 ,
                 
                 
                   as
                   soon
                   as
                   the
                   Acts
                   of
                   the
                
                 Nicene
                 
                   Synod
                   were
                   known
                   in
                   these
                   parts
                
                 (
                 and
                 Cassander
                 probably
                 supposes
                 Alcuinus
                 to
                 have
                 been
                 the
                 Author
                 of
                 it
                 )
                 
                   but
                   when
                   the
                   Council
                   of
                
                 Francford
                 
                   had
                   condemned
                   the
                
                 Nicene
                 Synod
                 ,
                 
                 
                 
                   only
                   some
                
                 excerpta
                 
                   were
                   taken
                   out
                   of
                   it
                   and
                   sent
                   to
                   the
                   Pope
                   .
                
                 I
                 am
                 not
                 satisfied
                 with
                 Petavius
                 his
                 Reason
                 ,
                 
                   Because
                   the
                   Pope
                   doth
                   not
                   answer
                   all
                   of
                   it
                   ,
                
                 (
                 a
                 better
                 cause
                 may
                 be
                 assigned
                 for
                 that
                 )
                 but
                 in
                 the
                 Preface
                 of
                 the
                 Book
                 the
                 Author
                 declares
                 that
                 it
                 was
                 done
                 with
                 the
                 
                   Advice
                   of
                   the
                   Council
                   (
                   Quod
                   opus
                   aggressi
                   sumus
                   cum
                   conhibentiâ
                   sacerdotum
                   in
                   regno
                   à
                   Deo
                   nobis
                   concesso
                   Catholicis
                   gregibus
                   praelatorum
                   )
                
                 and
                 Bellarmin
                 and
                 Baronius
                 both
                 grant
                 ,
                 
                 
                   That
                   this
                   Book
                   contains
                   the
                   Acts
                   of
                   the
                   Council
                   of
                
                 Francford
                 ;
                 However
                 if
                 the
                 Book
                 were
                 extant
                 before
                 under
                 the
                 name
                 of
                 Charles
                 ,
                 it
                 is
                 so
                 much
                 the
                 more
                 improbable
                 that
                 if
                 the
                 Council
                 differed
                 in
                 opinion
                 from
                 it
                 ,
                 the
                 Excerpta
                 out
                 of
                 this
                 Book
                 should
                 be
                 sent
                 as
                 the
                 Reasons
                 of
                 rejecting
                 the
                 
                   Nicene
                   Synod
                
                 .
                 And
                 that
                 passage
                 which
                 Hincmarus
                 cites
                 out
                 of
                 this
                 Book
                 ,
                 is
                 very
                 considerable
                 to
                 our
                 purpose
                 ;
                 for
                 the
                 design
                 of
                 it
                 is
                 to
                 shew
                 ,
                 
                   That
                   the
                
                 Greek
                 
                   Synod
                   could
                   have
                   no
                   pretence
                   to
                   be
                   esteemed
                   a
                   lawful
                   General
                   Council
                   ,
                
                 because
                 
                   the
                   doctrine
                   of
                   it
                   was
                   not
                   Catholick
                   ,
                   neither
                   were
                   the
                   Acts
                   of
                   it
                   done
                   by
                   the
                   universal
                   Church
                   :
                
                 and
                 in
                 another
                 place
                 ,
                 
                   That
                   Synod
                   is
                   charged
                   with
                   folly
                   and
                   presumption
                   ,
                
                 
                 
                   in
                   that
                   being
                   but
                   one
                   part
                   of
                   the
                   Church
                   ,
                   it
                   should
                   dare
                   to
                   impose
                   its
                   Decrees
                   
                   upon
                   the
                   Church
                   without
                   advising
                   and
                   consulting
                   with
                   the
                   other
                   parts
                   of
                   it
                   ,
                
                 (
                 debuerat
                 enim
                 ad
                 circumjacentium
                 provinciarum
                 Ecclesias
                 legationem
                 sciscitativam
                 facere
                 ,
                 utrum
                 imagines
                 adorari
                 aut
                 non
                 adorari
                 deberent
                 .
                 )
                 
                   For
                   what
                   Rage
                   and
                   Madness
                   is
                   this
                   ,
                   for
                   the
                   Church
                   of
                   one
                   part
                   to
                   go
                   about
                   to
                   determine
                   that
                   which
                   was
                   never
                   determined
                   by
                   the
                   Apostles
                   or
                   their
                   Successors
                   ,
                   and
                   to
                   endeavour
                   to
                   Anathematize
                   the
                   Churches
                   of
                   the
                   whole
                   World
                   ?
                   But
                   this
                   is
                   cursing
                   without
                   reason
                   ,
                   anger
                   without
                   Power
                   ,
                   damning
                   without
                   Authority
                   :
                   and
                   therefore
                   they
                   are
                   charged
                   with
                   no
                   less
                   than
                   Luciferian
                   pride
                
                 for
                 taking
                 upon
                 them
                 to
                 pronounce
                 Anathema's
                 against
                 those
                 who
                 dissented
                 from
                 them
                 .
                 Petavius
                 saith
                 ,
                 
                 
                   That
                   when
                   Pope
                
                 Hadrian
                 
                   sent
                   the
                   Acts
                   of
                   the
                   Council
                   to
                
                 Charles
                 
                   the
                   Great
                   ,
                   and
                   would
                   have
                   a
                   Council
                   called
                   to
                   advise
                   about
                   it
                   ;
                   the
                   Pope
                   had
                   not
                   yet
                   declared
                   it
                   for
                   an
                   Oecumenical
                   Council
                   !
                
                 but
                 if
                 it
                 were
                 not
                 then
                 declared
                 to
                 be
                 a
                 
                   General
                   Council
                
                 ,
                 it
                 is
                 very
                 unlikely
                 he
                 should
                 do
                 it
                 afterwards
                 when
                 he
                 found
                 that
                 
                   three
                   hundred
                   Bishops
                
                 of
                 
                   Germany
                   ,
                   France
                
                 ,
                 and
                 Italy
                 ,
                 saith
                 Surius
                 ,
                 did
                 so
                 stiffly
                 and
                 resolutely
                 oppose
                 the
                 definition
                 of
                 it
                 in
                 spight
                 of
                 the
                 
                   Popes
                   Legats
                
                 ,
                 who
                 were
                 present
                 there
                 .
                 Which
                 contradiction
                 
                 of
                 theirs
                 shews
                 ,
                 how
                 very
                 far
                 this
                 Council
                 was
                 from
                 being
                 received
                 by
                 the
                 Church
                 as
                 a
                 
                   lawful
                   General
                   Council
                
                 ;
                 and
                 from
                 the
                 Answer
                 of
                 Hadrian
                 it
                 appears
                 that
                 it
                 was
                 not
                 then
                 solemnly
                 confirmed
                 by
                 the
                 Pope
                 ,
                 nor
                 ever
                 after
                 ,
                 that
                 we
                 can
                 find
                 ,
                 till
                 the
                 Council
                 of
                 Trent
                 .
              
               
                 2.
                 
                 We
                 have
                 the
                 Testimony
                 of
                 the
                 best
                 Historians
                 of
                 that
                 and
                 several
                 Ages
                 after
                 ,
                 that
                 the
                 
                   Nicene
                   Synod
                   was
                   not
                   received
                   as
                   a
                   lawful
                   General
                   Council
                   .
                
                 In
                 the
                 Annals
                 of
                 Eginhardus
                 ,
                 
                 who
                 was
                 Secretary
                 to
                 Charles
                 the
                 Great
                 ,
                 we
                 have
                 this
                 Account
                 ,
                 
                   that
                   not
                   many
                   years
                   before
                   the
                   Council
                   of
                
                 Francford
                 ,
                 
                   there
                   was
                   a
                   Synod
                   at
                
                 Constantinople
                 ,
                 
                   which
                   was
                   called
                   by
                   themselves
                   ,
                   not
                   only
                   the
                   seventh
                   ,
                   but
                   a
                   General
                   Council
                   ;
                   but
                
                 Charles
                 
                   having
                   summoned
                   together
                   a
                   Council
                   of
                   Bishops
                   out
                   of
                   all
                   parts
                   of
                   his
                   dominions
                   ,
                   it
                   was
                   there
                   utterly
                   rejected
                   ,
                   so
                   as
                   not
                   to
                   be
                   called
                   or
                   thought
                   to
                   be
                   either
                   the
                   seventh
                   ,
                   or
                   a
                   General
                   Council
                   .
                
                 The
                 
                   Annales
                   Tiliani
                
                 ,
                 
                 
                   Loiseliani
                   ,
                   Bertiniani
                   ,
                   Fuldenses
                   ,
                   Metenses
                   ,
                   Laurishamenses
                   ,
                   Massianenses
                   ,
                   Egraismenses
                
                 being
                 the
                 best
                 Records
                 of
                 that
                 Age
                 ,
                 all
                 agree
                 with
                 Eginhardus
                 in
                 the
                 
                   rejecting
                   of
                   the
                   Greek
                   Synod
                
                 ;
                 and
                 most
                 of
                 them
                 call
                 it
                 
                   the
                   false
                   Synod
                
                 ,
                 others
                 say
                 ,
                 
                   that
                   which
                   would
                   be
                   called
                   the
                   seventh
                   and
                   a
                   General
                   Council
                
                 ;
                 and
                 with
                 
                 these
                 agree
                 
                   Ado
                   Viennensis
                   ,
                   Rhegino
                   ,
                   Hermannus
                   Contratus
                
                 and
                 Urspergensis
                 in
                 their
                 
                   several
                   Chronicles
                
                 ,
                 wherein
                 we
                 have
                 a
                 plainer
                 Testimony
                 that
                 this
                 Council
                 was
                 rejected
                 ,
                 than
                 we
                 have
                 that
                 any
                 
                   General
                   Council
                
                 was
                 ever
                 received
                 .
              
               
                 3.
                 
                 That
                 this
                 was
                 not
                 barely
                 the
                 sense
                 of
                 that
                 Age
                 ,
                 
                 but
                 continued
                 to
                 be
                 so
                 of
                 
                   succeeding
                   Ages
                
                 ,
                 appears
                 from
                 the
                 Testimony
                 I
                 gave
                 of
                 the
                 
                   Gallican
                   Church
                
                 in
                 the
                 time
                 of
                 
                   Ludovicus
                   Pius
                
                 ,
                 and
                 the
                 Synod
                 of
                 Paris
                 ,
                 A.
                 D.
                 824.
                 wherein
                 they
                 persisted
                 in
                 condemning
                 the
                 
                   Nicene
                   Synod
                
                 ,
                 and
                 the
                 doctrine
                 therein
                 asserted
                 :
                 which
                 shews
                 evidently
                 that
                 it
                 was
                 no
                 mistake
                 of
                 the
                 Words
                 of
                 the
                 Council
                 which
                 caused
                 the
                 Council
                 of
                 Francford
                 to
                 condemn
                 the
                 Nicene
                 :
                 for
                 
                   Pope
                   Hadrian
                
                 had
                 now
                 written
                 in
                 Vindication
                 of
                 it
                 ,
                 and
                 endeavoured
                 to
                 clear
                 the
                 sense
                 of
                 the
                 Council
                 ;
                 and
                 yet
                 after
                 all
                 this
                 the
                 
                   Gallican
                   Bishops
                
                 adhered
                 to
                 the
                 sentence
                 of
                 the
                 Council
                 of
                 Francford
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 returns
                 only
                 this
                 answer
                 ,
                 
                 
                   that
                   although
                   they
                   were
                   of
                   this
                   opinion
                   at
                   that
                   time
                   ,
                   yet
                   afterwards
                   the
                   doctrine
                   of
                   the
                   Nicene
                   Council
                   was
                   received
                   in
                   the
                   Gallican
                   Church
                   .
                
                 I
                 proceed
                 therefore
                 to
                 shew
                 ,
                 that
                 in
                 the
                 time
                 of
                 the
                 Controversie
                 between
                 
                   Ionas
                   Aurelianensis
                
                 and
                 
                 
                   Claudius
                   Taurinensis
                
                 the
                 
                   Gallican
                   Church
                
                 had
                 not
                 changed
                 its
                 opinion
                 :
                 (
                 Ionas
                 lived
                 ,
                 saith
                 Labbé
                 ,
                 to
                 
                   A.
                   D.
                
                 842.
                 )
                 For
                 Bellarmin
                 yields
                 that
                 Jonas
                 
                   denied
                   that
                   any
                   worship
                   was
                   to
                   be
                   given
                   to
                   Images
                   ,
                
                 
                 although
                 he
                 disputed
                 against
                 
                   Claudius
                   Taurinensis
                
                 who
                 followed
                 the
                 opinion
                 of
                 Serenus
                 and
                 would
                 have
                 them
                 all
                 destroyed
                 .
                 
                   Marg.
                   de
                   la
                   Bigne
                
                 saith
                 ,
                 
                 that
                 Jonas
                 
                   was
                   one
                   of
                   the
                   Heads
                   of
                   those
                   who
                   opposed
                   the
                   Pope
                   and
                   the
                   Orientals
                   ,
                
                 i.
                 e.
                 the
                 
                   Nicene
                   Synod
                
                 in
                 this
                 point
                 of
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 he
                 calls
                 it
                 
                   a
                   superstitious
                   and
                   pernicious
                   practice
                
                 ,
                 
                 
                   from
                   which
                   the
                   Gallican
                   Church
                   was
                   free
                   ;
                   and
                   a
                   detestable
                   and
                   most
                   wicked
                   errour
                   ;
                   notwithstanding
                   the
                   Orientals
                   pretended
                   that
                   they
                   did
                   not
                   worship
                   the
                   Images
                   ,
                   but
                   the
                   exemplars
                   by
                   them
                   ;
                   and
                   he
                   prays
                   God
                   they
                   may
                   be
                   at
                   last
                   delivered
                   out
                   of
                   that
                   superstition
                   :
                
                 with
                 so
                 much
                 more
                 to
                 that
                 purpose
                 ,
                 that
                 it
                 were
                 endless
                 to
                 repeat
                 it
                 .
                 
                   Walafridus
                   Strabo
                
                 who
                 lived
                 some
                 years
                 after
                 Ionas
                 ,
                 
                 and
                 mentions
                 the
                 death
                 of
                 
                   Ludovicus
                   Pius
                
                 ,
                 is
                 yielded
                 by
                 
                   Baronius
                   to
                   have
                   been
                   of
                   the
                   same
                   opinion
                   with
                
                 Jonas
                 
                   in
                   this
                   matter
                
                 :
                 
                 and
                 he
                 saith
                 ,
                 
                   all
                   the
                   honour
                   due
                   to
                   Images
                   is
                   barely
                   negative
                   ,
                   not
                   to
                   misuse
                   or
                   destroy
                   them
                   .
                
                 In
                 the
                 same
                 time
                 with
                 Ionas
                 lived
                 
                   Agobardus
                   Archbishop
                
                 of
                 Lions
                 ,
                 and
                 is
                 at
                 
                 this
                 day
                 reckoned
                 among
                 the
                 
                   Saints
                   and
                   Confessours
                   of
                   that
                   City
                
                 ;
                 of
                 whose
                 doctrine
                 I
                 had
                 given
                 before
                 an
                 account
                 from
                 the
                 abstract
                 of
                 
                   Papirius
                   Massonus
                
                 ,
                 and
                 from
                 thence
                 I
                 shewed
                 how
                 zealous
                 he
                 was
                 against
                 all
                 worship
                 of
                 Images
                 :
                 and
                 I
                 produced
                 the
                 Testimony
                 of
                 Baluzius
                 to
                 shew
                 
                   that
                   he
                   said
                   no
                   more
                   than
                   the
                   whole
                   Gallican
                   Church
                   in
                   that
                   Age
                   believed
                   .
                
                 T.
                 G.
                 gives
                 up
                 Agobardus
                 ;
                 
                 but
                 he
                 will
                 not
                 yield
                 that
                 Baluzius
                 saith
                 
                   any
                   such
                   thing
                   ,
                   for
                   the
                   French
                   Bishops
                   allowed
                   Images
                   to
                   be
                   kept
                
                 saith
                 
                   Baluzius
                   ,
                   that
                   the
                   faithful
                   seeing
                   them
                   might
                   be
                   excited
                   to
                   the
                   imitation
                   of
                   those
                   holy
                   persons
                   whom
                   they
                   represented
                   :
                   whereas
                
                 Agobardus
                 
                   went
                   so
                   far
                   as
                   to
                   affirm
                   that
                   they
                   were
                   kept
                   for
                   ornaments
                   to
                   delight
                   the
                   eyes
                   ,
                   but
                   not
                   for
                   the
                   instruction
                   of
                   the
                   People
                   ;
                   nay
                   that
                   they
                   were
                   not
                   to
                   be
                   painted
                   upon
                   Church
                   walls
                   .
                
                 The
                 words
                 of
                 Baluzius
                 are
                 ,
                 
                 
                   Ego
                   crediderim
                   Agobardum
                   scripsisse
                   quod
                   omnes
                   tum
                   in
                   Galliâ
                   sentiebant
                
                 ;
                 and
                 what
                 sense
                 can
                 any
                 man
                 make
                 of
                 these
                 words
                 ,
                 if
                 he
                 did
                 not
                 believe
                 ,
                 that
                 what
                 Agobardus
                 wrote
                 was
                 the
                 sense
                 of
                 the
                 
                   Gallican
                   Church
                
                 ?
                 I
                 cannot
                 but
                 pity
                 
                   T.
                   G.
                
                 in
                 these
                 straights
                 he
                 runs
                 himself
                 into
                 ;
                 he
                 can
                 creep
                 in
                 at
                 a
                 Mouse-hole
                 ,
                 but
                 he
                 soon
                 grows
                 too
                 big
                 ever
                 to
                 get
                 out
                 again
                 .
                 For
                 Baluzius
                 saith
                 
                   what
                   I
                   
                   affirmed
                
                 ,
                 and
                 Agobardus
                 saith
                 no
                 such
                 thing
                 ,
                 as
                 he
                 affirms
                 of
                 him
                 :
                 and
                 in
                 that
                 very
                 Synopsis
                 of
                 his
                 doctrine
                 by
                 Massonus
                 ,
                 to
                 which
                 he
                 referrs
                 ,
                 we
                 have
                 just
                 the
                 contrary
                 ;
                 
                 
                   Picturae
                   aspectandae
                   causâ
                   historiae
                   &
                   memoriae
                   ,
                   non
                   Religionis
                   ;
                   Images
                   are
                   to
                   be
                   looked
                   on
                   for
                   history
                   and
                   memory
                   sake
                   ,
                   but
                   not
                   for
                   Religion
                
                 ;
                 and
                 what
                 is
                 this
                 but
                 for
                 instruction
                 of
                 the
                 people
                 ?
                 Whosoever
                 it
                 was
                 ,
                 that
                 helped
                 
                   T.
                   G.
                
                 to
                 this
                 citation
                 ,
                 I
                 desire
                 him
                 as
                 a
                 Friend
                 that
                 he
                 will
                 never
                 trust
                 him
                 more
                 ;
                 for
                 I
                 would
                 think
                 better
                 of
                 
                   T.
                   G.
                
                 himself
                 ,
                 than
                 that
                 he
                 would
                 wilfully
                 prevaricare
                 .
                 But
                 if
                 this
                 were
                 Agobardus
                 his
                 opinion
                 ,
                 why
                 have
                 we
                 it
                 not
                 in
                 his
                 own
                 words
                 ?
                 rather
                 than
                 those
                 of
                 
                   Pap.
                   Massonus
                
                 ,
                 who
                 talks
                 so
                 ignorantly
                 and
                 inconsistently
                 in
                 that
                 very
                 place
                 where
                 those
                 words
                 are
                 ,
                 but
                 are
                 not
                 set
                 down
                 by
                 him
                 as
                 the
                 judgement
                 of
                 Agobardus
                 .
                 If
                 
                   T.
                   G.
                
                 would
                 have
                 taken
                 ,
                 no
                 great
                 pains
                 ,
                 to
                 have
                 read
                 over
                 Agobardus
                 his
                 discourse
                 of
                 Images
                 ,
                 
                 he
                 would
                 have
                 saved
                 me
                 the
                 labour
                 of
                 confuting
                 him
                 about
                 his
                 opinion
                 ;
                 for
                 he
                 delivers
                 it
                 plainly
                 enough
                 against
                 all
                 worship
                 of
                 Images
                 ,
                 though
                 for
                 the
                 sake
                 of
                 the
                 Exemplar
                 ;
                 but
                 he
                 expresly
                 allows
                 them
                 for
                 instruction
                 .
                 I
                 am
                 sorry
                 
                   T.
                   G.
                
                 makes
                 it
                 so
                 necessary
                 for
                 me
                 to
                 give
                 him
                 such
                 
                 home-thrusts
                 ;
                 for
                 he
                 lays
                 himself
                 so
                 open
                 ,
                 and
                 uses
                 so
                 little
                 art
                 to
                 avoid
                 them
                 ,
                 that
                 I
                 must
                 either
                 do
                 nothing
                 ,
                 or
                 expose
                 his
                 weakness
                 ,
                 and
                 want
                 of
                 skill
                 .
              
               
                 
                   But
                   all
                   this
                   while
                   we
                   are
                   got
                   no
                   farther
                   than
                   towards
                   the
                   middle
                   of
                   the
                   ninth
                   Century
                   ,
                   the
                   Church
                   of
                
                 France
                 
                   might
                   change
                   its
                   opinion
                   after
                   this
                   time
                   ,
                   and
                   assert
                   the
                   Council
                   of
                
                 Nice
                 
                   to
                   have
                   been
                   a
                   General
                   Council
                   ,
                   and
                   submit
                   to
                   the
                   Decrees
                   of
                   it
                   .
                
                 I
                 grant
                 all
                 this
                 to
                 be
                 possible
                 ,
                 but
                 we
                 are
                 looking
                 for
                 certainties
                 ,
                 and
                 not
                 bare
                 possibilities
                 .
                 Hincmarus
                 of
                 Rhemes
                 ,
                 
                 a
                 stout
                 and
                 understanding
                 Bishop
                 of
                 the
                 
                   Gallican
                   Church
                
                 ,
                 died
                 saith
                 Bellarmin
                 ,
                 A.
                 D.
                 882.
                 and
                 he
                 not
                 only
                 calls
                 
                   the
                   Nicene
                   Synod
                   a
                   false
                   General
                   Council
                   ,
                
                 but
                 he
                 makes
                 that
                 at
                 Francford
                 to
                 be
                 truly
                 so
                 :
                 (
                 And
                 these
                 latter
                 words
                 of
                 his
                 are
                 cited
                 with
                 approbation
                 by
                 
                   Card.
                   Cusanus
                
                 )
                 and
                 he
                 condemns
                 both
                 Factions
                 among
                 the
                 Greeks
                 ,
                 
                 of
                 the
                 Iconoclasts
                 ,
                 and
                 of
                 the
                 
                   Nicene
                   Fathers
                
                 .
                 In
                 the
                 same
                 Age
                 lived
                 
                   Anastasius
                   Bibliothecarius
                
                 ,
                 who
                 made
                 it
                 his
                 business
                 to
                 recommend
                 all
                 the
                 
                   Greek
                   Canons
                
                 and
                 Councils
                 to
                 the
                 
                   Latin
                   Church
                
                 ;
                 (
                 he
                 was
                 alive
                 saith
                 Baronius
                 ,
                 A.
                 D.
                 886.
                 )
                 He
                 first
                 translated
                 the
                 
                   eighth
                   General
                   Council
                
                 ,
                 at
                 which
                 himself
                 was
                 present
                 ;
                 and
                 when
                 this
                 was
                 abroad
                 ,
                 he
                 tells
                 the
                 
                   Pope
                   what
                   a
                   soloecism
                   
                   it
                   would
                   be
                   ,
                
                 
                 
                   to
                   have
                   the
                   eighth
                   ,
                   without
                   a
                   seventh
                   ,
                   (
                   ubi
                   septima
                   non
                   habetur
                   ,
                
                 are
                 his
                 very
                 words
                 )
                 from
                 whence
                 it
                 appears
                 in
                 how
                 very
                 little
                 Regard
                 that
                 Council
                 was
                 in
                 the
                 
                   Western
                   Church
                   .
                   It
                   is
                   true
                   ,
                
                 he
                 saith
                 ,
                 
                   it
                   was
                   translated
                   before
                   ;
                   but
                   it
                   was
                   ,
                   almost
                   by
                   all
                   so
                   much
                   contemned
                   ,
                   that
                   it
                   was
                   so
                   far
                   from
                   being
                   transcribed
                   ,
                   that
                   it
                   was
                   not
                   thought
                   worth
                   reading
                   .
                
                 This
                 he
                 would
                 have
                 to
                 be
                 laid
                 upon
                 the
                 badness
                 of
                 the
                 translation
                 ,
                 (
                 he
                 hath
                 mended
                 the
                 matter
                 much
                 )
                 when
                 in
                 his
                 Lives
                 of
                 the
                 Popes
                 ,
                 he
                 saith
                 ,
                 
                   it
                   was
                   done
                   by
                   the
                   particular
                   Command
                   of
                   Pope
                
                 Hadrian
                 ,
                 
                   and
                   laid
                   up
                   in
                   his
                   Sacred
                   Library
                   .
                
                 But
                 when
                 he
                 hath
                 said
                 his
                 utmost
                 for
                 the
                 
                   Catholick
                   doctrine
                   of
                   Image-worship
                
                 ,
                 (
                 as
                 he
                 would
                 have
                 it
                 believed
                 )
                 he
                 cannot
                 deny
                 that
                 the
                 admirable
                 usefulness
                 of
                 this
                 
                   doctrine
                   was
                   not
                   yet
                   revealed
                   to
                   some
                   of
                   the
                   Gallican
                   Church
                   ;
                   because
                   they
                   said
                   it
                   was
                   not
                   lawful
                   to
                   worship
                   the
                   Work
                   of
                   mens
                   Hands
                   .
                
                 After
                 this
                 time
                 ,
                 came
                 on
                 the
                 Midnight
                 of
                 the
                 Church
                 ;
                 wherein
                 the
                 very
                 names
                 of
                 Councils
                 were
                 forgotten
                 ,
                 and
                 men
                 did
                 only
                 dream
                 of
                 what
                 had
                 past
                 ;
                 but
                 all
                 things
                 were
                 judged
                 good
                 ,
                 that
                 were
                 got
                 into
                 any
                 vogue
                 in
                 the
                 practice
                 of
                 the
                 Church
                 ;
                 yet
                 even
                 in
                 that
                 time
                 we
                 meet
                 with
                 some
                 glitterings
                 of
                 light
                 ,
                 enough
                 to
                 let
                 us
                 see
                 the
                 
                 Council
                 of
                 Nice
                 had
                 not
                 prevailed
                 over
                 the
                 
                   Western
                   Church
                   .
                   Leo
                   Tuscus
                
                 who
                 was
                 a
                 Secretary
                 to
                 the
                 
                   Greek
                   Emperour
                
                 ,
                 and
                 lived
                 saith
                 Gesner
                 ,
                 
                 A.
                 D.
                 1170.
                 giving
                 an
                 account
                 of
                 the
                 Schism
                 between
                 the
                 Greek
                 and
                 
                   Latin
                   Churches
                
                 ,
                 hath
                 these
                 words
                 ,
                 (
                 saith
                 
                   Cassander
                   )
                   that
                   among
                   the
                   Causes
                   of
                   the
                   Breach
                   ,
                
                 
                 
                   that
                   Synod
                   was
                   to
                   be
                   assigned
                   which
                   was
                   called
                   by
                
                 Constantine
                 and
                 Irene
                 ,
                 
                   and
                   which
                   they
                   would
                   have
                   called
                   the
                   seventh
                   ,
                   and
                   a
                   General
                   Council
                
                 ;
                 and
                 he
                 adds
                 moreover
                 ,
                 
                   that
                   it
                   was
                   not
                   received
                   even
                   by
                   the
                   Church
                   of
                
                 Rome
                 .
                 About
                 the
                 year
                 1189.
                 was
                 the
                 Expedition
                 into
                 Palestine
                 by
                 
                   Fredericus
                   Aenobarbus
                
                 ,
                 and
                 
                   Nicetas
                   Acominatus
                
                 ,
                 
                 who
                 was
                 a
                 great
                 Officer
                 under
                 the
                 
                   Greek
                   Emperour
                   ,
                   Isacius
                   Angelus
                
                 ,
                 (
                 and
                 present
                 in
                 the
                 Army
                 saith
                 Baronius
                 )
                 gives
                 this
                 account
                 of
                 the
                 Germans
                 opinion
                 in
                 those
                 times
                 about
                 the
                 worship
                 of
                 
                   Images
                   .
                   When
                
                 ,
                 saith
                 he
                 ,
                 
                   all
                   the
                   Greeks
                   had
                   deserted
                
                 Philippopolis
                 ,
                 
                   the
                   Armenians
                   staid
                   behind
                   ,
                   for
                   they
                   looked
                   on
                   the
                   Germans
                   as
                   their
                   Friends
                   ,
                   and
                   agreeing
                   with
                   them
                   in
                   Religion
                   ,
                   for
                   the
                   worship
                   of
                   Images
                   is
                   forbidden
                   among
                   both
                   of
                   them
                   .
                
                 Which
                 being
                 a
                 Testimony
                 of
                 so
                 considerable
                 a
                 Person
                 ,
                 and
                 not
                 barely
                 concerning
                 the
                 opinion
                 of
                 some
                 Divines
                 ,
                 but
                 the
                 
                   general
                   practice
                
                 of
                 the
                 people
                 ,
                 doth
                 
                 shew
                 that
                 in
                 the
                 twelfth
                 Century
                 ,
                 the
                 
                   Necene
                   Council
                   had
                   not
                   prevailed
                   all
                   over
                   the
                   Western
                   Church
                   ,
                
                 when
                 
                   T.
                   G.
                
                 affirms
                 it
                 did
                 
                   for
                   many
                   hundreds
                   of
                   years
                   before
                   the
                   Reformation
                   .
                
                 Especially
                 ,
                 if
                 we
                 consider
                 what
                 the
                 judgement
                 and
                 practice
                 of
                 the
                 Armenians
                 was
                 ,
                 as
                 it
                 is
                 delivered
                 by
                 Nicon
                 ,
                 
                 (
                 who
                 is
                 supposed
                 to
                 have
                 been
                 a
                 Saint
                 and
                 Martyr
                 in
                 Armenia
                 ,
                 )
                 who
                 saith
                 ,
                 
                   that
                   they
                   do
                   not
                   worship
                   Images
                   ,
                   and
                   their
                   Catholick
                   Bishop
                   or
                   Patriarch
                   excommunicates
                   those
                   that
                   do
                   .
                
                 Which
                 is
                 confirmed
                 by
                 what
                 is
                 said
                 to
                 the
                 same
                 purpose
                 by
                 Isaac
                 an
                 
                   Armenian
                   Bishop
                
                 ,
                 
                 who
                 lived
                 in
                 the
                 same
                 Century
                 ,
                 viz.
                 
                   that
                   they
                   do
                   not
                   Worship
                   the
                   Images
                   either
                   of
                   Christ
                   ,
                   the
                   B.
                   Virgin
                   ,
                   or
                   the
                   Saints
                   .
                
                 And
                 
                   Pet.
                   Pithaeus
                
                 a
                 learned
                 and
                 ingenuous
                 Papist
                 ,
                 
                 confesses
                 ,
                 
                   that
                   it
                   was
                   but
                   very
                   lately
                   that
                   those
                   of
                   the
                   Gallican
                   Church
                   began
                   to
                   be
                   fond
                   of
                   Images
                   :
                
                 and
                 he
                 writ
                 that
                 Epistle
                 wherein
                 those
                 words
                 are
                 extant
                 ,
                 
                   A.
                   D.
                
                 1568.
                 
                 Surely
                 he
                 did
                 not
                 think
                 the
                 doctrine
                 of
                 the
                 
                   Nicene
                   Council
                
                 had
                 been
                 received
                 in
                 the
                 
                   Gallican
                   Church
                   for
                   many
                   hundred
                   years
                   .
                
              
               
                 
                 
                   But
                   suppose
                   the
                   Nicene
                   Synod
                   were
                   not
                   owned
                   for
                   a
                   General
                   Council
                   ,
                   yet
                   it
                   might
                   be
                   very
                   wise
                   and
                   judicious
                   Assembly
                
                 ;
                 to
                 say
                 
                 that
                 ,
                 is
                 to
                 reflect
                 on
                 the
                 
                   Emperour
                   Charles
                
                 the
                 Great
                 and
                 all
                 the
                 
                   Western
                   Bishops
                
                 in
                 his
                 Dominions
                 .
                 And
                 I
                 am
                 sure
                 their
                 expressions
                 would
                 justifie
                 me
                 ,
                 if
                 I
                 had
                 spoken
                 sharper
                 without
                 an
                 Irony
                 :
                 for
                 in
                 the
                 
                   Caroline
                   Book
                
                 we
                 frequently
                 meet
                 with
                 such
                 expressions
                 as
                 these
                 ,
                 concerning
                 those
                 grave
                 Fathers
                 ;
                 
                 
                   ut
                   illi
                   stultissimè
                   &
                   irrationabilitèr
                   putant
                   ;
                   indoctè
                   &
                   inordinatè
                   dicunt
                   ;
                   quam
                   absurdè
                   agant
                   ;
                   quod
                   magnae
                   sit
                   temeritatis
                   dicere
                   ;
                   quod
                   non
                   minus
                   omnibus
                   sed
                   pene
                   plus
                   cunctis
                   Tharasius
                   delirasse
                   dignoscitur
                
                 ;
                 
                 
                   Deliramento
                   plena
                   dictio
                   Leonis
                   .
                   Ut
                   illi
                   delirant
                   :
                   ut
                   illi
                   garriunt
                   :
                   Ridiculosè
                   &
                   pueriliter
                   dictum
                   ;
                   infaustè
                   ,
                   praecipitantèr
                   ,
                   sive
                   insipienter
                   :
                   dementia
                   prolatum
                   &
                   risu
                   dignum
                   .
                
                 
                 
                   Inutile
                   &
                   mendacio
                   plenum
                   .
                   Dementissimum
                   &
                   ratione
                   carens
                   Deliramentum
                   ,
                   errore
                   plenum
                   .
                   Falsissimum
                   &
                   risu
                   dignum
                   .
                   Ridiculosissimum
                   Dictum
                   .
                   Superciliosè
                   &
                   indoctè
                   dixerunt
                   .
                
                 When
                 
                   T.
                   G.
                
                 hath
                 considered
                 these
                 expressions
                 ,
                 and
                 the
                 force
                 and
                 pungency
                 of
                 them
                 ,
                 being
                 all
                 applyed
                 to
                 the
                 Fathers
                 of
                 that
                 
                   Nicene
                   Synod
                
                 ,
                 by
                 the
                 
                   Western
                   Bishops
                
                 under
                 the
                 name
                 of
                 Charles
                 the
                 Great
                 ,
                 he
                 may
                 possibly
                 cool
                 and
                 abate
                 his
                 rage
                 towards
                 me
                 for
                 using
                 only
                 that
                 
                   Ironical
                   expression
                
                 of
                 
                   That
                   Wise
                   Synod
                
                 .
                 And
                 there
                 is
                 nothing
                 considerable
                 said
                 by
                 
                 the
                 
                   Nicene
                   Fathers
                
                 which
                 is
                 not
                 answered
                 in
                 that
                 Book
                 ,
                 to
                 whom
                 I
                 may
                 therefore
                 better
                 referr
                 him
                 ,
                 than
                 he
                 doth
                 me
                 to
                 the
                 Answers
                 of
                 Epiphanius
                 in
                 the
                 
                   Nicene
                   Council
                
                 for
                 satisfaction
                 of
                 no
                 less
                 than
                 
                   eight
                   arguments
                
                 (
                 as
                 himself
                 numbers
                 them
                 )
                 of
                 the
                 
                   Constantinopolitan
                   Fathers
                
                 against
                 the
                 Worship
                 of
                 Images
                 .
              
               
                 But
                 that
                 he
                 may
                 not
                 think
                 the
                 greatest
                 weight
                 lies
                 in
                 any
                 thing
                 that
                 is
                 passed
                 by
                 ,
                 I
                 shall
                 briefly
                 consider
                 the
                 Defence
                 he
                 makes
                 for
                 the
                 
                   Nicene
                   Synod
                
                 in
                 the
                 particulars
                 mentioned
                 by
                 him
                 .
                 1.
                 
                 He
                 saith
                 ,
                 
                   That
                   the
                   Nicene
                   Fathers
                   did
                   justly
                   plead
                   the
                   continuance
                   of
                   Christ
                   Kingdom
                   against
                   the
                   Idolatry
                   of
                   Christians
                   ,
                
                 
                 
                   because
                   God
                   hath
                   promised
                   that
                   he
                   will
                   take
                   away
                   Idols
                   from
                   the
                   earth
                   ,
                
                 
                 
                   not
                   for
                   four
                   or
                   five
                   hundred
                   years
                   ,
                   but
                   to
                   the
                   end
                   of
                   the
                   world
                   .
                
                 I
                 desire
                 
                   T.
                   G.
                
                 to
                 consider
                 ,
                 whether
                 this
                 argument
                 would
                 not
                 have
                 held
                 as
                 well
                 against
                 the
                 
                   Catholick
                   Bishops
                
                 who
                 charged
                 the
                 Arrians
                 with
                 Idolatry
                 :
                 and
                 what
                 answer
                 he
                 gives
                 himself
                 about
                 that
                 ,
                 will
                 shew
                 the
                 feebleness
                 of
                 his
                 answer
                 in
                 this
                 case
                 .
                 And
                 the
                 prophecies
                 of
                 the
                 
                   Old
                   Testament
                
                 relating
                 to
                 Events
                 under
                 the
                 New
                 (
                 supposing
                 that
                 doth
                 so
                 ,
                 which
                 is
                 far
                 from
                 being
                 clear
                 )
                 do
                 certainly
                 shew
                 what
                 the
                 design
                 and
                 tendency
                 of
                 the
                 
                   Christian
                   doctrine
                
                 
                 is
                 ,
                 and
                 what
                 would
                 be
                 if
                 men
                 did
                 observe
                 it
                 .
                 As
                 it
                 is
                 in
                 all
                 the
                 prophecies
                 of
                 the
                 Peace
                 and
                 tranquillity
                 of
                 the
                 World
                 ,
                 notwithstanding
                 which
                 ,
                 we
                 find
                 the
                 World
                 at
                 the
                 old
                 Rate
                 of
                 quarrelling
                 and
                 Fighting
                 under
                 new
                 pretences
                 :
                 Just
                 so
                 it
                 is
                 with
                 Idolatry
                 ,
                 no
                 doctrine
                 in
                 the
                 world
                 would
                 preserve
                 men
                 more
                 effectually
                 from
                 it
                 ,
                 if
                 they
                 would
                 observe
                 it
                 ;
                 but
                 if
                 under
                 the
                 colour
                 of
                 Christianity
                 they
                 bring
                 in
                 only
                 a
                 new
                 scheme
                 of
                 it
                 ;
                 it
                 is
                 still
                 the
                 same
                 kind
                 of
                 thing
                 ,
                 although
                 it
                 appears
                 in
                 a
                 fresher
                 dress
                 .
                 
                   But
                   then
                
                 ,
                 saith
                 
                   T.
                   G.
                   the
                   Gates
                   of
                   Hell
                   would
                   prevail
                   against
                   the
                   Church
                   .
                
                 Against
                 what
                 Church
                 ?
                 The
                 whole
                 
                   Christian
                   Church
                
                 ?
                 whoever
                 said
                 they
                 could
                 ,
                 or
                 how
                 doth
                 that
                 follow
                 ?
                 The
                 Church
                 of
                 Constantinople
                 ,
                 or
                 the
                 Church
                 of
                 Ierusalem
                 ?
                 Have
                 not
                 the
                 Gates
                 of
                 the
                 Turk
                 been
                 too
                 strong
                 for
                 them
                 ?
                 The
                 Church
                 of
                 Rome
                 ?
                 The
                 Gates
                 of
                 Hell
                 do
                 certainly
                 prevail
                 against
                 that
                 ,
                 if
                 it
                 doth
                 Unchurch
                 all
                 other
                 Christians
                 that
                 are
                 not
                 of
                 its
                 communion
                 ?
                 And
                 why
                 may
                 not
                 Idolatry
                 prevail
                 ,
                 where
                 
                   Luciferian
                   Pride
                
                 ,
                 and
                 
                   Hellish
                   Cruelty
                
                 and
                 
                   desperate
                   Wickedness
                
                 have
                 long
                 since
                 prevailed
                 ?
                 Hath
                 Christ
                 made
                 promises
                 to
                 secure
                 that
                 Church
                 from
                 errour
                 ,
                 which
                 hath
                 been
                 over-run
                 with
                 all
                 sorts
                 of
                 Wickedness
                 by
                 the
                 confession
                 of
                 
                 her
                 own
                 members
                 and
                 Friends
                 ?
                 These
                 are
                 gobbets
                 ,
                 fit
                 only
                 to
                 be
                 cramm'd
                 down
                 the
                 throats
                 of
                 very
                 
                   implicite
                   believers
                
                 .
              
               
                 
                 2.
                 
                 He
                 undertakes
                 to
                 shew
                 ,
                 
                   that
                   the
                   saying
                   of
                   the
                   Fathers
                   against
                   the
                   Arrians
                   cannot
                   reach
                   to
                   those
                   that
                   worship
                   Images
                   ,
                   because
                
                 Epiphanius
                 
                   saith
                   ,
                   the
                   Arrians
                   trusted
                   in
                   Christ
                   ,
                   and
                   gave
                   properly
                   Divine
                   Honour
                   to
                   Christ
                   ,
                   which
                   they
                   do
                   not
                   to
                   the
                   Images
                   of
                   Christ.
                
                 To
                 answer
                 this
                 ,
                 I
                 shewed
                 that
                 Aquinas
                 and
                 his
                 followers
                 did
                 declare
                 that
                 
                   Latria
                   was
                   to
                   be
                   given
                   to
                   the
                   Images
                   of
                   Christ
                   ,
                
                 therefore
                 this
                 could
                 not
                 ,
                 at
                 least
                 ,
                 excuse
                 them
                 from
                 being
                 parallel
                 to
                 the
                 Arrians
                 ,
                 and
                 if
                 their
                 arguments
                 hold
                 good
                 ,
                 then
                 all
                 that
                 
                   worship
                   Images
                
                 fall
                 under
                 the
                 like
                 condemnation
                 .
                 This
                 he
                 bestows
                 the
                 name
                 of
                 
                   many
                   fallacies
                   upon
                
                 ;
                 
                 and
                 runs
                 on
                 so
                 briskly
                 with
                 shewing
                 the
                 inconsequence
                 of
                 it
                 ,
                 as
                 though
                 he
                 did
                 in
                 earnest
                 believe
                 it
                 were
                 an
                 impertinent
                 answer
                 ;
                 by
                 which
                 he
                 would
                 insinuate
                 ,
                 
                   that
                   I
                   had
                   made
                   use
                   of
                
                 Aquinas
                 
                   his
                   opinion
                   to
                   prove
                   those
                   guilty
                   of
                   Idolatry
                   which
                   were
                   of
                   another
                   opinion
                   .
                
                 No
                 such
                 matter
                 ;
                 For
                 the
                 question
                 was
                 ,
                 whether
                 the
                 saying
                 of
                 the
                 Fathers
                 concerning
                 the
                 
                   Arrian
                   Idolatry
                
                 can
                 be
                 justly
                 applyed
                 to
                 those
                 that
                 
                   worship
                   Images
                
                 ?
                 Yes
                 ,
                 say
                 I
                 ,
                 upon
                 Epiphanius
                 his
                 own
                 
                 ground
                 they
                 may
                 ,
                 
                   if
                   they
                   who
                   worship
                   Images
                   give
                   divine
                   Honour
                   to
                   them
                
                 ;
                 but
                 Aquinas
                 and
                 his
                 Followers
                 contend
                 that
                 
                   Divine
                   Honour
                   is
                   to
                   be
                   given
                   to
                   them
                
                 ;
                 and
                 therefore
                 they
                 fall
                 under
                 the
                 like
                 censure
                 .
                 And
                 by
                 their
                 argument
                 ,
                 all
                 that
                 worship
                 Images
                 must
                 come
                 under
                 it
                 ;
                 For
                 either
                 they
                 
                   worship
                   Images
                
                 for
                 themselves
                 ,
                 and
                 then
                 they
                 all
                 acknowledge
                 it
                 is
                 Idolatry
                 ;
                 or
                 for
                 the
                 sake
                 of
                 the
                 exemplar
                 :
                 which
                 if
                 it
                 be
                 the
                 reason
                 and
                 object
                 of
                 worship
                 as
                 represented
                 by
                 the
                 Image
                 ,
                 it
                 must
                 have
                 the
                 same
                 worship
                 which
                 the
                 thing
                 considered
                 in
                 its
                 own
                 being
                 deserves
                 ;
                 which
                 being
                 
                   divine
                   honour
                
                 ,
                 that
                 must
                 be
                 given
                 to
                 the
                 Image
                 .
                 But
                 
                   T.
                   G.
                
                 supposes
                 the
                 force
                 of
                 all
                 this
                 
                   to
                   depend
                   upon
                   their
                   being
                   of
                   this
                   opinion
                   ,
                   and
                   because
                   the
                   Nicene
                   Fathers
                   are
                   not
                   mentioned
                   by
                   me
                   as
                   agreeing
                   with
                
                 Aquinas
                 ,
                 therefore
                 he
                 represents
                 this
                 arguing
                 as
                 ridiculous
                 .
                 Whereas
                 my
                 design
                 was
                 to
                 shew
                 (
                 that
                 since
                 
                   divine
                   honour
                
                 being
                 given
                 to
                 Images
                 ,
                 was
                 confessed
                 to
                 make
                 the
                 case
                 alike
                 )
                 that
                 it
                 was
                 confessed
                 by
                 the
                 most
                 prevalent
                 party
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 that
                 such
                 honour
                 was
                 to
                 be
                 given
                 to
                 them
                 ,
                 and
                 that
                 others
                 did
                 it
                 ,
                 although
                 they
                 would
                 not
                 own
                 the
                 doing
                 it
                 .
                 And
                 whether
                 men
                 acknowledge
                 it
                 or
                 no
                 ;
                 if
                 they
                 
                 give
                 that
                 which
                 is
                 
                   really
                   Divine
                   Worship
                
                 ,
                 they
                 become
                 guilty
                 of
                 Idolatry
                 as
                 well
                 as
                 the
                 Arrians
                 ;
                 and
                 let
                 men
                 call
                 it
                 by
                 what
                 names
                 they
                 will
                 ,
                 of
                 Relative
                 or
                 
                   absolute
                   ,
                   Soveraign
                
                 or
                 
                   inferiour
                   Worship
                
                 ,
                 if
                 it
                 be
                 that
                 which
                 God
                 hath
                 forbidden
                 to
                 be
                 given
                 to
                 any
                 Creature
                 ,
                 it
                 becomes
                 Idolatry
                 .
              
               
                 3.
                 
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                 
                   that
                   the
                   argument
                   doth
                   not
                   hold
                   ,
                   that
                   if
                   the
                   union
                   of
                   the
                   Divine
                   and
                   humane
                   nature
                   be
                   the
                   reason
                   of
                   the
                   worship
                   given
                   to
                   the
                   Person
                   of
                   Christ
                   ,
                   then
                   there
                   must
                   be
                   an
                   equal
                   presence
                   or
                   union
                   between
                   Christ
                   and
                   the
                   Image
                   to
                   make
                   that
                   an
                   object
                   of
                   Worship
                   ;
                   for
                   ,
                
                 saith
                 he
                 ,
                 
                   not
                   only
                   union
                   ,
                   but
                   representation
                   may
                   occasion
                   worship
                   .
                
                 Who
                 doubts
                 of
                 that
                 ?
                 but
                 may
                 it
                 not
                 as
                 well
                 occasion
                 people
                 to
                 commit
                 Idolatry
                 ?
                 But
                 the
                 question
                 is
                 not
                 ,
                 whether
                 representation
                 may
                 occasion
                 the
                 worship
                 of
                 God
                 or
                 no
                 ;
                 for
                 so
                 an
                 Ant
                 or
                 a
                 Fly
                 ,
                 or
                 any
                 Creature
                 may
                 occasion
                 it
                 .
                 But
                 this
                 is
                 notorious
                 shuffling
                 to
                 talk
                 of
                 Images
                 being
                 only
                 an
                 Occasion
                 of
                 Worship
                 ,
                 whereas
                 I
                 have
                 at
                 large
                 shewed
                 that
                 the
                 doctrine
                 and
                 Practice
                 of
                 their
                 Church
                 makes
                 them
                 Objects
                 of
                 Worship
                 .
                 And
                 since
                 the
                 Christian
                 Church
                 acknowledged
                 the
                 humanity
                 of
                 Christ
                 to
                 be
                 capable
                 of
                 worship
                 only
                 on
                 the
                 account
                 of
                 an
                 
                   Hypostatical
                   Union
                
                 with
                 the
                 
                   Divine
                   Nature
                
                 ;
                 
                 I
                 desired
                 to
                 know
                 how
                 a
                 meer
                 Image
                 of
                 that
                 
                   Humane
                   Nature
                
                 can
                 be
                 an
                 object
                 of
                 
                   lawful
                   worship
                
                 ?
                 If
                 
                   T.
                   G.
                
                 saith
                 ,
                 
                   That
                   the
                   Image
                   is
                   a
                   fit
                   object
                   of
                   worship
                   ,
                   and
                   representation
                   the
                   reason
                   of
                   it
                
                 ;
                 let
                 him
                 shew
                 how
                 Representation
                 comes
                 to
                 be
                 an
                 
                   equal
                   reason
                
                 with
                 
                   personal
                   union
                
                 ;
                 and
                 at
                 last
                 ,
                 this
                 Representation
                 is
                 nothing
                 but
                 an
                 act
                 of
                 Imagination
                 ,
                 which
                 doth
                 not
                 make
                 the
                 object
                 any
                 more
                 
                   really
                   present
                
                 there
                 than
                 any
                 where
                 else
                 :
                 against
                 which
                 Imagination
                 we
                 set
                 the
                 
                   positive
                   Law
                
                 of
                 God
                 forbidding
                 any
                 such
                 kind
                 of
                 worship
                 ,
                 as
                 I
                 have
                 already
                 proved
                 .
              
               
                 4.
                 
                 He
                 saith
                 in
                 defence
                 of
                 his
                 
                   Nicene
                   Fathers
                
                 ,
                 
                 
                   That
                   although
                   the
                   Image
                   of
                   Christ
                   can
                   only
                   represent
                   the
                   humane
                   Nature
                   as
                   separate
                   from
                   the
                   Divine
                   ,
                   yet
                   the
                   charge
                   of
                   Nestorianism
                   doth
                   not
                   follow
                   ;
                   because
                   the
                   Object
                   of
                   their
                   worship
                   ,
                   is
                   that
                   which
                   is
                   conceived
                   in
                   their
                   minds
                   ;
                   and
                   worship
                   being
                   an
                   act
                   of
                   the
                   Will
                   ,
                   it
                   is
                   carried
                   to
                   the
                   Prototype
                   ,
                   as
                   it
                   is
                   conceived
                   in
                   the
                   understanding
                   ;
                   but
                   their
                   understandings
                   being
                   free
                   from
                   Nestorianism
                   ,
                   their
                   Wills
                   must
                   be
                   so
                   too
                   :
                
                 which
                 is
                 all
                 the
                 sense
                 I
                 can
                 make
                 of
                 T.
                 G's
                 answer
                 .
                 Who
                 doth
                 not
                 seem
                 at
                 all
                 to
                 consider
                 there
                 are
                 two
                 things
                 blamed
                 by
                 the
                 Church
                 in
                 Nestorianism
                 .
                 1.
                 
                 The
                 
                   heretical
                   opinion
                
                 .
                 2.
                 
                 The
                 
                   Idolatrous
                   
                   practice
                
                 consequent
                 upon
                 that
                 opinion
                 ,
                 of
                 the
                 separation
                 of
                 the
                 two
                 Natures
                 in
                 Christ.
                 Now
                 the
                 argument
                 of
                 the
                 
                   Constantinopolitan
                   Fathers
                
                 proceeds
                 not
                 upon
                 their
                 opinion
                 ,
                 as
                 though
                 they
                 really
                 believed
                 the
                 principles
                 of
                 Nestorianism
                 who
                 worshipped
                 Images
                 ;
                 but
                 they
                 were
                 guilty
                 of
                 the
                 same
                 kind
                 of
                 worship
                 ;
                 for
                 since
                 an
                 Image
                 can
                 only
                 represent
                 the
                 
                   humane
                   nature
                
                 of
                 Christ
                 ;
                 if
                 it
                 were
                 lawful
                 to
                 worship
                 that
                 Image
                 on
                 the
                 account
                 of
                 Christ
                 ,
                 then
                 upon
                 the
                 
                   Nestorian
                   principles
                
                 it
                 would
                 be
                 as
                 lawful
                 to
                 worship
                 the
                 
                   humane
                   nature
                
                 of
                 Christ
                 ,
                 although
                 it
                 had
                 no
                 
                   hypostatical
                   union
                
                 with
                 the
                 Divine
                 .
                 For
                 could
                 not
                 the
                 Nestorians
                 say
                 that
                 when
                 they
                 considered
                 Christ
                 as
                 a
                 
                   humane
                   Person
                
                 ,
                 yet
                 that
                 
                   humane
                   Person
                
                 did
                 represent
                 to
                 them
                 the
                 
                   Divine
                   Person
                
                 ,
                 who
                 was
                 the
                 
                   proper
                   object
                   of
                   worship
                
                 ;
                 and
                 although
                 they
                 were
                 not
                 really
                 and
                 
                   hypostatically
                   united
                
                 ,
                 yet
                 by
                 representation
                 ,
                 and
                 an
                 Act
                 of
                 the
                 mind
                 ,
                 they
                 directed
                 their
                 worship
                 towards
                 the
                 
                   Divine
                   Person
                
                 .
                 For
                 if
                 a
                 bare
                 Image
                 of
                 the
                 
                   humane
                   Nature
                
                 be
                 a
                 sufficient
                 object
                 of
                 worship
                 ,
                 much
                 more
                 is
                 the
                 
                   humane
                   Nature
                
                 it self
                 ;
                 and
                 if
                 on
                 the
                 account
                 of
                 such
                 representation
                 the
                 worship
                 of
                 Christ
                 may
                 be
                 directed
                 to
                 his
                 Image
                 ,
                 with
                 much
                 greater
                 Reason
                 it
                 might
                 be
                 towards
                 Christ
                 ,
                 as
                 
                   Homo
                   
                   Deiferus
                
                 ,
                 in
                 regard
                 of
                 that
                 
                   humane
                   Nature
                
                 ,
                 which
                 had
                 the
                 
                   Divine
                   Nature
                   present
                
                 ,
                 although
                 not
                 united
                 .
                 And
                 upon
                 this
                 Ground
                 the
                 
                   Constantinopolitan
                   Fathers
                
                 did
                 justly
                 charge
                 the
                 worshippers
                 of
                 Images
                 with
                 Nestorianism
                 as
                 to
                 their
                 worship
                 ;
                 and
                 that
                 they
                 could
                 not
                 defend
                 themselves
                 ,
                 but
                 they
                 must
                 absolve
                 the
                 Nestorians
                 ,
                 whom
                 the
                 
                   Christian
                   Church
                
                 and
                 this
                 
                   Nicene
                   Synod
                
                 it self
                 would
                 seem
                 to
                 condemn
                 .
                 For
                 there
                 is
                 a
                 greater
                 separation
                 between
                 the
                 Image
                 of
                 Christ
                 and
                 Christ
                 ,
                 than
                 the
                 Nestorians
                 did
                 suppose
                 between
                 the
                 Divine
                 and
                 
                   humane
                   Nature
                
                 ;
                 for
                 they
                 did
                 still
                 suppose
                 a
                 
                   real
                   presence
                
                 ,
                 although
                 not
                 a
                 
                   real
                   Union
                
                 ;
                 but
                 in
                 the
                 case
                 of
                 Images
                 there
                 is
                 not
                 so
                 much
                 as
                 a
                 
                   real
                   presence
                
                 ,
                 but
                 only
                 by
                 representation
                 ;
                 therefore
                 if
                 the
                 Nestorians
                 were
                 to
                 blame
                 in
                 their
                 worship
                 ,
                 much
                 more
                 are
                 those
                 that
                 
                   worship
                   Images
                
                 .
              
               
                 As
                 to
                 the
                 last
                 Answer
                 ,
                 being
                 only
                 a
                 desire
                 
                   that
                   I
                   would
                   bear
                   in
                   mind
                   against
                   a
                   fit
                   season
                   ,
                
                 
                 
                   that
                   the
                   Eucharist
                   is
                   called
                   by
                   the
                
                 Constantinopolitan
                 
                   Fathers
                   an
                   Honourable
                   Image
                   of
                   Christ
                   ,
                
                 I
                 shall
                 do
                 what
                 he
                 desires
                 ;
                 and
                 I
                 promise
                 him
                 farther
                 to
                 shew
                 the
                 
                   Nicene
                   Fathers
                   Ignorance
                
                 and
                 Confidence
                 ,
                 when
                 they
                 said
                 ,
                 
                   It
                   was
                   contrary
                   to
                   the
                   Scriptures
                   and
                   Fathers
                   to
                   call
                   the
                   Eucharist
                   
                   an
                   Image
                   of
                   Christ.
                
                 All
                 the
                 other
                 arguments
                 of
                 the
                 
                   Constantinopolitan
                   Fathers
                
                 ,
                 to
                 the
                 number
                 of
                 eight
                 ,
                 
                   T.
                   G.
                
                 passes
                 over
                 ,
                 and
                 so
                 must
                 I.
                 
              
               
                 From
                 hence
                 I
                 proceed
                 to
                 the
                 next
                 Charge
                 ,
                 
                 which
                 is
                 ,
                 
                   That
                   I
                   mix
                   School
                   disputes
                   with
                   matters
                   of
                   Faith
                
                 ;
                 For
                 I
                 desired
                 seriously
                 to
                 know
                 ,
                 whether
                 any
                 worship
                 doth
                 belong
                 to
                 Images
                 or
                 no
                 ?
                 if
                 there
                 be
                 any
                 due
                 ,
                 whether
                 is
                 it
                 the
                 same
                 that
                 is
                 given
                 to
                 the
                 Prototype
                 ,
                 or
                 distinct
                 from
                 it
                 ?
                 If
                 it
                 be
                 the
                 same
                 ,
                 then
                 proper
                 Divine
                 Worship
                 is
                 given
                 to
                 the
                 Image
                 ;
                 if
                 distinct
                 ,
                 then
                 the
                 Image
                 is
                 worshipped
                 with
                 
                   Divine
                   Worship
                
                 for
                 it self
                 ,
                 and
                 not
                 relatively
                 and
                 subordinately
                 as
                 he
                 speaks
                 :
                 and
                 which
                 side
                 soever
                 is
                 taken
                 ,
                 some
                 or
                 other
                 of
                 their
                 Divines
                 charge
                 the
                 worship
                 with
                 Idolatry
                 ;
                 so
                 that
                 it
                 is
                 in
                 mens
                 choice
                 which
                 sort
                 of
                 Idolatry
                 they
                 will
                 commit
                 when
                 they
                 worship
                 Images
                 ,
                 but
                 in
                 neither
                 way
                 they
                 can
                 avoid
                 it
                 .
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 several
                 waies
                 .
                 
                 1.
                 
                 
                   That
                   this
                   is
                   a
                   point
                   belonging
                   to
                   the
                   Schools
                   ,
                   and
                   not
                   at
                   all
                   to
                   Faith
                
                 :
                 which
                 I
                 said
                 ,
                 was
                 their
                 common
                 Answer
                 when
                 any
                 thing
                 pincheth
                 them
                 ;
                 but
                 to
                 shew
                 the
                 unreasonableness
                 of
                 that
                 way
                 of
                 answering
                 ,
                 I
                 added
                 that
                 both
                 sides
                 charge
                 the
                 other
                 with
                 Idolatry
                 ,
                 and
                 that
                 is
                 a
                 
                 Matter
                 of
                 Conscience
                 ,
                 and
                 not
                 a
                 
                   Scholastick
                   Nicety
                
                 .
                 For
                 if
                 the
                 worship
                 of
                 Images
                 be
                 so
                 asserted
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 that
                 in
                 what
                 way
                 soever
                 it
                 is
                 practised
                 ,
                 there
                 is
                 by
                 their
                 own
                 confession
                 such
                 danger
                 of
                 Idolatry
                 ;
                 the
                 
                   General
                   Terms
                
                 of
                 Councils
                 serve
                 only
                 to
                 draw
                 men
                 into
                 the
                 snare
                 ,
                 and
                 not
                 to
                 help
                 them
                 out
                 of
                 it
                 .
                 2.
                 
                 He
                 answers
                 this
                 ,
                 by
                 a
                 drolling
                 comparison
                 ,
                 
                   about
                   the
                   worship
                   due
                   to
                   the
                   Chair
                   of
                   State
                   ,
                
                 
                 
                   whether
                   it
                   be
                   the
                   same
                   which
                   is
                   due
                   to
                   the
                   King
                   or
                   no
                   ;
                   if
                   the
                   same
                   ,
                   then
                   proper
                   Regal
                   worship
                   would
                   be
                   given
                   to
                   something
                   besides
                   the
                   King
                   ,
                   which
                   were
                   Treason
                   :
                   if
                   distinct
                   ,
                   then
                   the
                   Chair
                   would
                   be
                   worshipped
                   with
                   Regal
                   Honour
                   for
                   it self
                   ,
                   and
                   not
                   relatively
                   ,
                   which
                   were
                   for
                   a
                   man
                   to
                   submit
                   himself
                   to
                   a
                   piece
                   of
                   Wood.
                
                 This
                 he
                 represents
                 pleasantly
                 ,
                 and
                 with
                 advantage
                 enough
                 :
                 and
                 supposing
                 the
                 
                   Yeomen
                   of
                   the
                   Guard
                
                 to
                 have
                 done
                 laughing
                 ,
                 I
                 desire
                 to
                 have
                 a
                 difference
                 put
                 between
                 the
                 customes
                 of
                 
                   Princes
                   Courts
                
                 ,
                 and
                 the
                 worship
                 of
                 God
                 :
                 and
                 it
                 is
                 strange
                 to
                 me
                 
                   T.
                   G.
                
                 should
                 not
                 see
                 the
                 difference
                 .
                 But
                 whatever
                 
                   T.
                   G.
                
                 thinks
                 ,
                 we
                 say
                 ,
                 that
                 God
                 by
                 His
                 Law
                 having
                 made
                 some
                 Acts
                 of
                 
                   worship
                   peculiar
                
                 to
                 himself
                 by
                 way
                 of
                 acknowledgement
                 of
                 His
                 Soveraignty
                 and
                 
                 Dominion
                 over
                 us
                 ,
                 we
                 must
                 not
                 use
                 those
                 Acts
                 to
                 any
                 Creature
                 ;
                 and
                 therefore
                 here
                 the
                 most
                 material
                 Question
                 can
                 be
                 asked
                 ,
                 is
                 ,
                 whether
                 the
                 Acts
                 of
                 worship
                 be
                 the
                 same
                 which
                 we
                 are
                 to
                 use
                 to
                 God
                 or
                 no
                 ,
                 
                   i.
                   e.
                
                 whether
                 they
                 are
                 
                   acts
                   forbidden
                
                 or
                 lawful
                 ?
                 for
                 if
                 they
                 are
                 the
                 same
                 ,
                 they
                 are
                 forbidden
                 ;
                 if
                 not
                 ,
                 they
                 may
                 be
                 lawful
                 .
                 But
                 in
                 a
                 
                   Princes
                   Court
                
                 ,
                 where
                 all
                 expressions
                 of
                 Respect
                 depend
                 on
                 custom
                 ,
                 and
                 the
                 
                   Princes
                   Pleasure
                
                 ,
                 or
                 Rules
                 of
                 the
                 Court
                 ,
                 the
                 only
                 Question
                 a
                 man
                 is
                 to
                 ask
                 ,
                 is
                 ,
                 whether
                 it
                 be
                 the
                 custom
                 of
                 the
                 Court
                 ,
                 or
                 the
                 Will
                 of
                 the
                 Prince
                 to
                 have
                 men
                 uncovered
                 in
                 some
                 Rooms
                 and
                 not
                 in
                 others
                 ;
                 no
                 man
                 in
                 his
                 wits
                 would
                 ask
                 ,
                 whether
                 that
                 be
                 the
                 
                   same
                   Honour
                
                 that
                 is
                 due
                 to
                 the
                 King
                 himself
                 ?
                 or
                 who
                 but
                 T.
                 G's
                 Clown
                 could
                 suspect
                 it
                 to
                 be
                 
                   Treason
                   to
                   put
                   off
                   his
                   Hat
                   in
                   the
                   Presence
                   Chamber
                   ,
                   or
                   to
                   the
                   Chair
                   of
                   State
                   ,
                
                 let
                 it
                 be
                 done
                 with
                 what
                 intention
                 he
                 pleases
                 ?
                 If
                 the
                 Yeomen
                 of
                 the
                 Guard
                 should
                 see
                 an
                 old
                 Courtier
                 approach
                 with
                 many
                 bowings
                 to
                 the
                 Chair
                 of
                 State
                 ,
                 and
                 there
                 fall
                 down
                 upon
                 his
                 Knees
                 ,
                 and
                 kiss
                 the
                 Arms
                 of
                 the
                 Chair
                 ,
                 and
                 deliver
                 his
                 Petition
                 to
                 it
                 for
                 a
                 good
                 Office
                 at
                 Court
                 ,
                 and
                 observe
                 that
                 he
                 doth
                 this
                 frequently
                 ,
                 and
                 with
                 great
                 gravity
                 ,
                 
                 I
                 am
                 afraid
                 they
                 would
                 hardly
                 hold
                 their
                 Countenances
                 long
                 to
                 see
                 such
                 a
                 
                   solemn
                   Fop
                
                 ;
                 and
                 yet
                 this
                 pleasant
                 Courtier
                 might
                 pretend
                 ,
                 that
                 he
                 did
                 all
                 this
                 as
                 imagining
                 the
                 King
                 to
                 be
                 there
                 present
                 by
                 representation
                 ,
                 and
                 that
                 he
                 did
                 not
                 give
                 this
                 Honour
                 to
                 the
                 Chair
                 of
                 
                   State
                   absolutely
                
                 ,
                 considered
                 
                   as
                   a
                   piece
                   of
                   Wood
                
                 ;
                 but
                 only
                 Relatively
                 ,
                 and
                 for
                 the
                 sake
                 of
                 his
                 Master
                 ▪
                 that
                 he
                 knew
                 better
                 what
                 belonged
                 to
                 the
                 Honour
                 due
                 to
                 
                   Soveraign
                   worship
                
                 than
                 such
                 rude
                 fellows
                 as
                 they
                 ;
                 that
                 his
                 intention
                 was
                 to
                 shew
                 what
                 esteem
                 he
                 had
                 for
                 his
                 Prince
                 by
                 all
                 this
                 ;
                 and
                 though
                 as
                 to
                 the
                 substance
                 of
                 the
                 act
                 this
                 was
                 the
                 same
                 that
                 was
                 done
                 to
                 the
                 Person
                 of
                 the
                 
                   King
                   ,
                   yet
                   it
                   fell
                   upon
                   the
                   Chair
                   of
                   State
                   after
                   an
                   inferiour
                   Manner
                   ,
                   as
                   a
                   thing
                   relating
                   to
                   the
                   King
                   ,
                   and
                   purely
                   for
                   his
                   sake
                   .
                
                 I
                 leave
                 the
                 
                   substantial
                   Yeomen
                
                 of
                 the
                 
                   Guard
                   (
                   T.
                
                 G's
                 Iudges
                 in
                 this
                 Controversie
                 )
                 to
                 determine
                 in
                 a
                 
                   General
                   Council
                
                 among
                 them
                 ,
                 whether
                 T.
                 G's
                 Quaker
                 ,
                 or
                 this
                 
                   old
                   Courtier
                
                 were
                 the
                 more
                 ridiculous
                 By
                 which
                 instance
                 we
                 see
                 that
                 even
                 in
                 
                   Princes
                   Courts
                
                 men
                 may
                 over-act
                 their
                 Reverence
                 ,
                 and
                 make
                 themselves
                 laughed
                 at
                 for
                 their
                 foolish
                 and
                 extravagant
                 
                   Relative
                   worship
                
                 ;
                 for
                 in
                 all
                 such
                 cases
                 the
                 
                 Rules
                 of
                 the
                 Court
                 are
                 to
                 be
                 observed
                 ,
                 where
                 there
                 is
                 no
                 intrenchment
                 upon
                 
                   Divine
                   Laws
                
                 ;
                 and
                 every
                 man
                 that
                 comes
                 to
                 Court
                 enquires
                 after
                 the
                 Orders
                 of
                 the
                 Court
                 ,
                 and
                 he
                 that
                 keeps
                 within
                 them
                 doth
                 his
                 duty
                 ,
                 and
                 never
                 fears
                 the
                 Yeomen
                 of
                 the
                 Guard.
                 If
                 the
                 Orders
                 of
                 the
                 Court
                 were
                 for
                 men
                 to
                 pass
                 through
                 the
                 Presence
                 ,
                 or
                 other
                 Chambers
                 without
                 any
                 Ceremony
                 ,
                 would
                 not
                 the
                 Yeomen
                 of
                 the
                 Guard
                 be
                 as
                 ready
                 to
                 observe
                 those
                 who
                 used
                 it
                 ?
                 Their
                 business
                 is
                 to
                 observe
                 Orders
                 themselves
                 ,
                 and
                 to
                 see
                 that
                 others
                 do
                 it
                 .
                 And
                 this
                 is
                 the
                 only
                 way
                 how
                 this
                 parallel
                 can
                 reach
                 to
                 our
                 Case
                 ;
                 all
                 that
                 we
                 plead
                 for
                 ,
                 is
                 ,
                 that
                 
                   the
                   Rules
                   and
                   Orders
                   be
                   observed
                   which
                   God
                   hath
                   given
                   us
                   for
                   His
                   Worship
                
                 ;
                 since
                 He
                 hath
                 given
                 Laws
                 we
                 ought
                 to
                 obey
                 them
                 ;
                 and
                 since
                 He
                 hath
                 appointed
                 what
                 He
                 will
                 have
                 done
                 ,
                 and
                 what
                 He
                 will
                 not
                 ,
                 we
                 must
                 follow
                 His
                 Rule
                 ,
                 and
                 not
                 our
                 own
                 
                   extravagant
                   Fancies
                
                 ,
                 pretending
                 that
                 we
                 have
                 pretty
                 devices
                 to
                 honour
                 Him
                 with
                 ,
                 which
                 He
                 hath
                 expresly
                 forbidden
                 .
                 In
                 such
                 a
                 case
                 ,
                 we
                 have
                 Reason
                 to
                 enquire
                 ,
                 whether
                 the
                 Acts
                 of
                 Worship
                 be
                 the
                 same
                 that
                 He
                 hath
                 forbidden
                 or
                 no
                 :
                 but
                 not
                 where
                 the
                 whole
                 matter
                 depends
                 on
                 custom
                 ,
                 and
                 
                   general
                   Rules
                
                 ,
                 
                 which
                 every
                 man
                 may
                 easily
                 know
                 ;
                 and
                 no
                 one
                 hath
                 any
                 reason
                 to
                 be
                 scrupulous
                 as
                 long
                 as
                 he
                 keeps
                 within
                 the
                 measures
                 of
                 Decency
                 .
              
               
                 But
                 withal
                 ,
                 the
                 force
                 of
                 my
                 Question
                 lay
                 in
                 the
                 confession
                 of
                 our
                 Adversaries
                 ,
                 who
                 acknowledge
                 on
                 one
                 side
                 ,
                 
                   That
                   if
                   the
                   Act
                   of
                   Worship
                   be
                   the
                   same
                   that
                   is
                   given
                   to
                   the
                   Prototype
                   ,
                   it
                   is
                   Idolatry
                
                 ;
                 on
                 the
                 other
                 side
                 ,
                 
                   if
                   it
                   be
                   distinct
                   it
                   is
                   Idolatry
                
                 ;
                 and
                 then
                 I
                 had
                 all
                 the
                 reason
                 in
                 the
                 world
                 to
                 put
                 this
                 Question
                 ,
                 because
                 either
                 way
                 they
                 are
                 entangled
                 by
                 the
                 confession
                 of
                 their
                 own
                 party
                 .
                 But
                 as
                 if
                 Yeomen
                 of
                 the
                 Guard
                 should
                 be
                 so
                 senseless
                 ,
                 as
                 some
                 of
                 them
                 to
                 tell
                 a
                 poor
                 Countryman
                 ,
                 when
                 he
                 is
                 going
                 through
                 the
                 
                   Presence
                   Chamber
                   ,
                   that
                   if
                   he
                   gives
                   the
                   Chair
                   of
                   State
                   the
                   same
                   Honour
                   he
                   gives
                   the
                   King
                   ,
                   he
                   commits
                   Treason
                
                 ;
                 and
                 others
                 say
                 ,
                 
                   if
                   he
                   does
                   not
                   ,
                   he
                   worships
                   the
                   Chair
                   for
                   it self
                   ,
                   and
                   so
                   commits
                   Treason
                
                 ;
                 would
                 not
                 any
                 man
                 say
                 ,
                 the
                 Countryman
                 had
                 reason
                 to
                 stand
                 ,
                 and
                 scratch
                 his
                 head
                 ,
                 and
                 consider
                 what
                 he
                 does
                 ,
                 for
                 he
                 doth
                 not
                 care
                 
                   to
                   commit
                   Treason
                
                 ,
                 and
                 if
                 he
                 must
                 do
                 it
                 one
                 way
                 or
                 other
                 ,
                 for
                 his
                 part
                 he
                 would
                 go
                 some
                 other
                 way
                 ,
                 or
                 be
                 better
                 resolved
                 what
                 he
                 is
                 to
                 do
                 .
                 Thus
                 in
                 our
                 case
                 Bellarmin
                 
                 saith
                 ,
                 
                   It
                   is
                   Idolatry
                   to
                   give
                   the
                   same
                   worship
                   to
                   an
                   Image
                   which
                   is
                   due
                   to
                   God
                   :
                   Vasquez
                
                 saith
                 ,
                 
                   It
                   is
                   Idolatry
                   to
                   give
                   distinct
                   worship
                
                 ;
                 therefore
                 if
                 a
                 man
                 would
                 avoid
                 Idolatry
                 ,
                 he
                 must
                 give
                 none
                 at
                 all
                 :
                 especially
                 when
                 there
                 is
                 no
                 necessity
                 at
                 all
                 of
                 doing
                 it
                 ;
                 and
                 therefore
                 it
                 is
                 in
                 no
                 case
                 parallel
                 
                   with
                   the
                   difficulties
                   about
                   sight
                   and
                   motion
                   ,
                
                 which
                 
                   T.
                   G.
                
                 makes
                 use
                 of
                 ,
                 
                 
                   to
                   shew
                   that
                   such
                   subtilties
                   ought
                   not
                   to
                   hinder
                   men
                   from
                   doing
                   things
                   .
                   Not
                   when
                   they
                   are
                   in
                   themselves
                   necessary
                   to
                   be
                   done
                
                 ;
                 but
                 when
                 it
                 is
                 a
                 doubtful
                 case
                 ,
                 and
                 so
                 doubtful
                 that
                 their
                 most
                 learned
                 men
                 say
                 there
                 is
                 danger
                 of
                 Idolatry
                 either
                 way
                 ,
                 I
                 do
                 not
                 know
                 a
                 more
                 prudent
                 consideration
                 to
                 keep
                 a
                 man
                 from
                 the
                 Practice
                 of
                 it
                 .
              
               
                 Therefore
                 
                   T.
                   G.
                
                 after
                 all
                 his
                 complaint
                 of
                 
                   mixing
                   these
                   School
                   disputes
                
                 ,
                 
                 and
                 letting
                 me
                 know
                 
                   what
                   edge-tools
                   these
                   School
                   distinctions
                   are
                
                 (
                 as
                 any
                 one
                 might
                 guess
                 by
                 his
                 manner
                 of
                 handling
                 them
                 )
                 yet
                 at
                 last
                 he
                 resolves
                 to
                 venture
                 upon
                 clearing
                 the
                 point
                 .
                 
                 1.
                 
                 He
                 saith
                 ,
                 
                   The
                   Councils
                   declare
                   in
                   this
                   matter
                   that
                   we
                   are
                   not
                   to
                   give
                   Latria
                   to
                   Images
                   ,
                   or
                   the
                   worship
                   due
                   only
                   to
                   God
                
                 ;
                 and
                 this
                 without
                 any
                 distinction
                 
                 of
                 absolute
                 or
                 relative
                 Latria
                 .
                 2.
                 
                 He
                 confesses
                 ,
                 
                   That
                   S.
                
                 Thomas
                 ,
                 
                   and
                   those
                   of
                   his
                   way
                
                 ,
                 
                 
                   do
                   hold
                   that
                   the
                   same
                   worship
                   is
                   to
                   be
                   given
                   to
                   Christ
                   ,
                   and
                   to
                   His
                   Image
                   .
                
                 Can
                 any
                 two
                 things
                 appear
                 with
                 a
                 face
                 of
                 greater
                 opposition
                 than
                 these
                 two
                 ?
                 But
                 ,
                 saith
                 
                   T.
                   G.
                   Latria
                   is
                   twofold
                   ,
                   one
                   absolute
                   ,
                
                 
                 
                   and
                   that
                   is
                   due
                   to
                   God
                   himself
                   ;
                   and
                   the
                   other
                   relative
                   ,
                   that
                   may
                   be
                   given
                   to
                   the
                   Image
                   :
                   or
                   rather
                   ,
                   in
                   the
                   same
                   act
                   of
                   worship
                   is
                   a
                   double
                   Notion
                   ,
                   the
                   one
                   as
                   it
                   tends
                   to
                   God
                   himself
                   ,
                   which
                   is
                   absolute
                   Latria
                   ,
                   the
                   other
                   as
                   it
                   reflects
                   on
                   the
                   Image
                   for
                   His
                   sake
                   ,
                   which
                   is
                   relative
                   Latria
                   .
                
                 Which
                 distinction
                 I
                 have
                 already
                 examined
                 ,
                 and
                 shewed
                 the
                 vanity
                 of
                 in
                 several
                 places
                 ;
                 and
                 that
                 there
                 are
                 many
                 in
                 the
                 Church
                 of
                 Rome
                 who
                 hold
                 
                   absolute
                   Latria
                
                 to
                 be
                 given
                 to
                 Images
                 ,
                 and
                 that
                 upon
                 the
                 grounds
                 of
                 a
                 
                   Relative
                   Latria
                
                 any
                 Creature
                 may
                 be
                 worshipped
                 ;
                 therefore
                 I
                 shall
                 keep
                 to
                 what
                 is
                 proper
                 to
                 this
                 place
                 .
                 1.
                 
                 
                   I
                   said
                   this
                   distinction
                   is
                   just
                   as
                   if
                   an
                   unchaste
                   Wife
                   should
                   plead
                   to
                   her
                   Husband
                   ,
                   that
                   the
                   Person
                   she
                   was
                   so
                   kind
                   with
                   ,
                   was
                   extremely
                   like
                   him
                   ,
                   and
                   a
                   near
                   Friend
                   of
                   his
                   ,
                   that
                   it
                   was
                   out
                   of
                   respect
                   to
                   him
                   ,
                   that
                   she
                   gave
                   him
                   the
                   honour
                   of
                   his
                   bed
                   ;
                   can
                   any
                   one
                   think
                   that
                   
                   such
                   an
                   excuse
                   as
                   this
                   would
                   be
                   taken
                   by
                   a
                   jealous
                   Husband
                   ?
                   How
                   much
                   less
                   will
                   such
                   pretences
                   avail
                   with
                   that
                   God
                   who
                   hath
                   declared
                   himself
                   particularly
                   jealous
                   of
                   His
                   honour
                   in
                   this
                   Command
                   above
                   others
                   ,
                   and
                   that
                   he
                   will
                   not
                   
                     give
                     His
                     glory
                     to
                     another
                  
                   ,
                   but
                   hath
                   reserved
                   all
                   
                     Divine
                     Worship
                  
                   as
                   peculiar
                   to
                   himself
                   ,
                   and
                   no
                   such
                   fond
                   excuses
                   of
                   
                     Relative
                     ,
                     inferiour
                  
                   ,
                   and
                   
                     improper
                     worship
                  
                   will
                   serve
                   ,
                   when
                   they
                   encroach
                   upon
                   His
                   Prerogative
                   .
                
                 To
                 this
                 
                   T.
                   G.
                
                 answers
                 ,
                 
                   That
                   the
                   object
                   of
                   Iealousie
                   is
                   a
                   Rival
                   ,
                
                 
                 
                   or
                   what
                   hath
                   relation
                   to
                   or
                   Union
                   with
                   Him
                   ,
                   not
                   what
                   may
                   serve
                   to
                   express
                   affection
                   and
                   respect
                   to
                   the
                   Person
                   who
                   ought
                   to
                   be
                   loved
                   .
                
                 But
                 I
                 have
                 already
                 shewed
                 ,
                 from
                 the
                 confession
                 of
                 their
                 own
                 Writers
                 ,
                 and
                 the
                 sense
                 of
                 the
                 
                   Christian
                   Church
                
                 ,
                 that
                 even
                 an
                 Image
                 of
                 Christ
                 becomes
                 a
                 Rival
                 when
                 it
                 hath
                 
                   Divine
                   Honour
                
                 given
                 to
                 it
                 :
                 and
                 
                   T.
                   G.
                
                 himself
                 will
                 not
                 allow
                 
                   Sacrifice
                   to
                   be
                   offered
                   to
                   an
                   Image
                
                 ;
                 
                 and
                 
                   he
                   denies
                   from
                   the
                   Catholick
                   Catechism
                
                 (
                 although
                 contrary
                 to
                 the
                 
                   Catholick
                   Practice
                   )
                   that
                   they
                   do
                   pray
                   to
                   Images
                
                 :
                 let
                 us
                 then
                 suppose
                 that
                 men
                 do
                 pray
                 and
                 Sacrifice
                 to
                 the
                 Image
                 of
                 Christ.
                 Is
                 all
                 this
                 only
                 
                   like
                   the
                   Wifes
                   kissing
                   the
                   Picture
                   for
                   the
                   
                   Husbands
                   sake
                
                 ?
                 If
                 it
                 be
                 no
                 more
                 ,
                 it
                 is
                 lawful
                 and
                 commendable
                 to
                 do
                 them
                 according
                 to
                 T.
                 G's
                 principles
                 ;
                 if
                 it
                 be
                 more
                 ,
                 then
                 an
                 Image
                 of
                 Christ
                 may
                 have
                 such
                 honour
                 done
                 to
                 it
                 as
                 makes
                 it
                 an
                 Idol
                 ,
                 and
                 consequently
                 a
                 Rival
                 with
                 God
                 for
                 His
                 Honour
                 .
                 And
                 so
                 the
                 dispute
                 comes
                 to
                 this
                 ,
                 whether
                 the
                 practices
                 of
                 the
                 
                   Roman
                   Church
                
                 in
                 the
                 worship
                 of
                 Images
                 do
                 not
                 imply
                 giving
                 
                   Divine
                   Honours
                
                 to
                 them
                 :
                 of
                 which
                 I
                 have
                 treated
                 at
                 large
                 already
                 .
                 2.
                 
                 
                   By
                   this
                   distinction
                   men
                   might
                   say
                   the
                   Lords
                   Prayer
                   to
                   Saints
                   ,
                   or
                   offer
                   up
                   the
                   Host
                   to
                   an
                   Image
                   ,
                   so
                   they
                   were
                   done
                   absolutely
                   to
                   God
                   ,
                   and
                   only
                   Relatively
                   to
                   the
                   Saints
                   or
                   Images
                   .
                
                 
                   T.
                   G.
                
                 being
                 nettled
                 with
                 this
                 ,
                 tells
                 me
                 in
                 some
                 passion
                 ;
                 
                   That
                   I
                   can
                   no
                   where
                   contain
                   my self
                   within
                   bounds
                   of
                   Mediocrity
                
                 ;
                 
                 he
                 shall
                 see
                 I
                 can
                 by
                 not
                 following
                 his
                 Extravagancy
                 :
                 but
                 he
                 lets
                 me
                 know
                 
                   that
                   the
                   Church
                   of
                   God
                   hath
                   no
                   such
                   custom
                
                 ;
                 I
                 do
                 not
                 ask
                 whether
                 the
                 Church
                 of
                 Rome
                 have
                 any
                 such
                 Custom
                 (
                 the
                 Church
                 of
                 God
                 I
                 know
                 hath
                 not
                 )
                 but
                 whether
                 it
                 may
                 not
                 have
                 that
                 as
                 well
                 as
                 some
                 others
                 ,
                 and
                 upon
                 the
                 same
                 grounds
                 of
                 
                   Relative
                   Worship
                
                 ?
                 But
                 if
                 
                   I
                   must
                   not
                   understand
                   this
                   till
                   I
                   become
                   a
                   Proselyte
                   ,
                
                 I
                 hope
                 I
                 shall
                 be
                 alwaies
                 
                 cntented
                 with
                 my
                 Ignorance
                 ;
                 if
                 I
                 can
                 be
                 no
                 otherwise
                 informed
                 ,
                 
                 I
                 am
                 not
                 sorry
                 to
                 see
                 such
                 evidence
                 of
                 their
                 inability
                 to
                 answer
                 who
                 make
                 such
                 put-offs
                 .
              
               
                 Having
                 thus
                 passed
                 through
                 the
                 several
                 Charges
                 drawn
                 up
                 against
                 me
                 ,
                 
                 I
                 come
                 in
                 the
                 last
                 Place
                 to
                 consider
                 his
                 
                   parallel
                   Instances
                
                 ,
                 by
                 which
                 he
                 hopes
                 to
                 clear
                 and
                 vindicate
                 their
                 Worship
                 of
                 Images
                 .
                 To
                 his
                 first
                 about
                 the
                 Chair
                 of
                 State
                 ,
                 and
                 the
                 third
                 about
                 the
                 
                   Iews
                   worshipping
                   towards
                   the
                   Ark
                
                 and
                 Cherubims
                 ,
                 I
                 have
                 answered
                 already
                 ,
                 (
                 the
                 fifth
                 belongs
                 to
                 the
                 Adoration
                 of
                 the
                 Host.
                 )
                 There
                 remain
                 only
                 three
                 to
                 be
                 examined
                 ,
                 1.
                 
                 
                   The
                   Reverence
                   shewed
                   to
                   the
                   Ground
                   by
                
                 Moses
                 
                   and
                   Ioshua
                
                 .
                 2.
                 
                 
                   The
                   bowing
                   at
                   the
                   name
                   of
                   Iesus
                   .
                
                 3.
                 
                 
                   The
                   bowing
                   towards
                   the
                   Altar
                
                 ;
                 If
                 I
                 can
                 clear
                 these
                 from
                 being
                 of
                 the
                 same
                 Nature
                 with
                 the
                 worship
                 of
                 Images
                 as
                 allowed
                 and
                 practised
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 I
                 know
                 no
                 shadow
                 of
                 difficulty
                 which
                 remains
                 throughout
                 his
                 Book
                 .
              
               
                 1.
                 
                 
                   To
                   the
                   Reverence
                   shewed
                   to
                   the
                   Holy
                   Ground
                   where
                   God
                   himself
                   appeared
                   by
                
                 Moses
                 and
                 Joshua
                 ,
                 
                   being
                   commanded
                   to
                   pull
                   off
                   their
                   Shoos
                   .
                
                 I
                 answered
                 ,
                 
                   That
                   ,
                   (
                   whatever
                   
                     T.
                     G.
                  
                   thinks
                   of
                   it
                   )
                   there
                   is
                   
                   some
                   difference
                   to
                   be
                   made
                   between
                   what
                   God
                   hath
                   commanded
                   ,
                   and
                   what
                   he
                   hath
                   forbidden
                   ;
                   for
                   in
                   the
                   case
                   of
                   Moses
                   and
                   Ioshua
                   ,
                   there
                   was
                   an
                   express
                   Command
                   ,
                   but
                   in
                   the
                   case
                   of
                   Image-worship
                   there
                   is
                   as
                   plain
                   a
                   prohibition
                   :
                
                 The
                 former
                 part
                 he
                 calls
                 
                   a
                   short
                   Descant
                   on
                   the
                   former
                   erroneous
                   Ground
                   ,
                
                 
                 and
                 the
                 
                   latter
                   ,
                   a
                   note
                   above
                   Ela.
                
                 I
                 am
                 glad
                 to
                 see
                 the
                 second
                 Commandment
                 set
                 to
                 
                   Musical
                   Notes
                
                 among
                 them
                 ,
                 for
                 I
                 was
                 afraid
                 it
                 had
                 been
                 quite
                 cast
                 out
                 of
                 their
                 Churches
                 .
                 
                   2.
                   
                   That
                   the
                   special
                   presence
                   and
                   appearance
                   of
                   God
                   doth
                   sanctifie
                   a
                   place
                   to
                   so
                   high
                   a
                   degree
                   ,
                   that
                   we
                   may
                   lawfully
                   testifie
                   our
                   Reverence
                   towards
                   it
                   ,
                   but
                   this
                   will
                   not
                   hold
                   for
                   Images
                   ,
                   unless
                   God
                   be
                   proved
                   present
                   in
                   them
                   ,
                   in
                   the
                   same
                   manner
                   as
                   he
                   appeared
                   to
                   Moses
                   and
                   Ioshua
                   ,
                   and
                   yet
                   even
                   then
                   ,
                   the
                   Reverence
                   he
                   required
                   was
                   not
                   kissing
                   it
                   ,
                   or
                   bowing
                   to
                   it
                   ,
                   much
                   less
                   praying
                   to
                   it
                   ,
                   but
                   only
                   
                     putting
                     off
                     their
                     shooes
                  
                   .
                
                 Upon
                 this
                 
                   T.
                   G.
                
                 being
                 in
                 a
                 Musical
                 vein
                 ,
                 
                 sings
                 his
                 
                   Io
                   Paean
                
                 ;
                 and
                 cryes
                 out
                 
                   of
                   the
                   wonderful
                   force
                   of
                   Truth
                   ,
                   that
                   after
                   long
                   standing
                   out
                   makes
                   all
                   her
                   Adversaries
                   submit
                   to
                   her
                   Power
                   .
                
                 I
                 wish
                 we
                 could
                 see
                 such
                 effects
                 of
                 the
                 
                 Power
                 of
                 Truth
                 ;
                 for
                 it
                 would
                 soon
                 rid
                 us
                 of
                 many
                 Fears
                 and
                 Iealousies
                 .
                 But
                 what
                 is
                 it
                 I
                 have
                 said
                 so
                 much
                 amiss
                 ,
                 to
                 gain
                 T.
                 G's
                 good
                 word
                 ?
                 
                 
                   Enough
                   as
                   he
                   thinks
                   to
                   ruin
                   our
                   own
                   Cause
                   and
                   establish
                   theirs
                   .
                
                 That
                 were
                 indeed
                 confuting
                 him
                 with
                 a
                 Vengeance
                 .
                 But
                 what
                 's
                 the
                 matter
                 ?
                 wherein
                 have
                 I
                 given
                 up
                 the
                 Cause
                 ?
                 I
                 yield
                 ,
                 
                   that
                   the
                   special
                   Presence
                   and
                   appearance
                   of
                   God
                   doth
                   sanctifie
                   a
                   place
                   to
                   so
                   high
                   a
                   degree
                   ,
                   that
                   we
                   may
                   lawfully
                   testifie
                   our
                   Reverence
                   towards
                   it
                   .
                
                 And
                 what
                 then
                 ?
                 
                   Why
                   then
                
                 saith
                 
                   T.
                   G.
                   all
                   my
                   darts
                   which
                   I
                   have
                   so
                   spitefully
                   thrown
                   in
                   the
                   face
                   of
                   the
                   Images
                   of
                   Christ
                
                 (
                 or
                 the
                 
                   Holy
                   Trinity
                
                 and
                 the
                 
                   Saints
                   )
                   recoil
                   with
                   double
                   force
                   on
                   my
                   own
                   Head.
                
                 How
                 
                   with
                   double
                   force
                
                 ?
                 nay
                 how
                 doth
                 it
                 appear
                 that
                 they
                 recoil
                 at
                 all
                 ?
                 for
                 to
                 the
                 best
                 of
                 my
                 sight
                 they
                 stick
                 fast
                 where
                 they
                 did
                 ;
                 and
                 I
                 do
                 not
                 by
                 my
                 feeling
                 perceive
                 they
                 
                   recoil
                   upon
                   my
                   Head.
                   Well
                   ;
                   but
                   a
                   subtle
                   Logician
                   would
                   ask
                   me
                   ,
                   whether
                   this
                   Reverence
                   be
                   absolute
                   or
                   Relative
                   :
                
                 and
                 he
                 doth
                 not
                 question
                 my
                 answer
                 would
                 be
                 ,
                 
                   that
                   it
                   was
                   not
                   to
                   the
                   Ground
                   for
                   it self
                   ,
                   but
                   meerly
                   out
                   of
                   a
                   Respect
                   to
                   God.
                
                 Is
                 this
                 indeed
                 the
                 fatal
                 blow
                 I
                 have
                 given
                 the
                 Cause
                 of
                 our
                 Church
                 ,
                 when
                 I
                 expresly
                 
                 mention
                 a
                 
                   Command
                   of
                   God
                
                 going
                 before
                 it
                 ?
                 and
                 who
                 doubts
                 but
                 we
                 may
                 give
                 a
                 Reverence
                 to
                 places
                 ,
                 with
                 respect
                 to
                 God
                 ,
                 especially
                 when
                 God
                 requires
                 it
                 ,
                 as
                 he
                 did
                 in
                 this
                 case
                 ?
                 And
                 when
                 
                   T.
                   G.
                
                 hath
                 made
                 the
                 most
                 of
                 this
                 Ceremony
                 of
                 
                   pulling
                   off
                   the
                   Shooes
                
                 ,
                 he
                 will
                 find
                 ,
                 that
                 it
                 was
                 of
                 no
                 other
                 signification
                 in
                 the
                 
                   Eastern
                   parts
                
                 ,
                 than
                 having
                 our
                 
                   heads
                   uncovered
                
                 is
                 with
                 us
                 ;
                 which
                 is
                 the
                 lowest
                 testimony
                 of
                 Respect
                 that
                 may
                 be
                 .
                 Yet
                 this
                 was
                 all
                 which
                 God
                 himself
                 required
                 when
                 he
                 was
                 present
                 after
                 a
                 signal
                 and
                 extraordinary
                 manner
                 :
                 and
                 what
                 is
                 all
                 this
                 ,
                 to
                 the
                 
                   consecrating
                   ,
                   bowing
                   ,
                   kneeling
                   ,
                   praying
                
                 to
                 Images
                 ,
                 as
                 they
                 do
                 in
                 the
                 
                   Roman
                   Church
                
                 ?
                 and
                 this
                 I
                 say
                 and
                 have
                 proved
                 ,
                 
                   against
                   an
                   express
                   Command
                   of
                   God
                
                 ;
                 and
                 that
                 not
                 upon
                 any
                 real
                 ,
                 but
                 
                   Imaginary
                   presence
                
                 of
                 the
                 
                   true
                   object
                
                 of
                 worship
                 .
                 He
                 that
                 cannot
                 see
                 the
                 difference
                 of
                 these
                 things
                 ,
                 hath
                 some
                 Cataracts
                 before
                 his
                 Eyes
                 ,
                 which
                 need
                 couching
                 .
                 But
                 still
                 
                   T.
                   G.
                
                 demands
                 ,
                 
                 
                   is
                   this
                   the
                   same
                   Reverence
                   that
                   is
                   due
                   to
                   God
                   ,
                   or
                   distinct
                   from
                   it
                   ?
                
                 I
                 say
                 ,
                 it
                 is
                 distinct
                 from
                 it
                 ;
                 then
                 ,
                 saith
                 he
                 ,
                 
                   Vasquez
                   comes
                   upon
                   you
                   wish
                   his
                   artillery
                   ;
                   for
                   then
                   you
                   express
                   your
                   submission
                   to
                   an
                   inanimate
                   thing
                   ,
                   that
                   hath
                   
                   no
                   kind
                   of
                   excellency
                   to
                   deserve
                   it
                   from
                   you
                   .
                
                 Alas
                 poor
                 
                   T.
                   G
                
                 !
                 how
                 doth
                 he
                 argue
                 like
                 a
                 man
                 spent
                 and
                 quite
                 gone
                 !
                 That
                 which
                 Vasquez
                 saith
                 is
                 ,
                 
                   that
                   for
                   a
                   man
                   to
                   use
                   all
                   the
                   acts
                   of
                   adoration
                   to
                   Images
                   which
                   are
                   performed
                   in
                   the
                   Roman
                   Church
                   without
                   respect
                   to
                   the
                   exemplar
                   ,
                   were
                   to
                   express
                   our
                   submission
                   to
                   an
                   inanimate
                   thing
                   ,
                   which
                   is
                   Idolatry
                   .
                
                 Where
                 it
                 is
                 to
                 be
                 observed
                 ,
                 that
                 he
                 speaks
                 of
                 all
                 the
                 Acts
                 of
                 Worship
                 which
                 in
                 the
                 Church
                 of
                 Rome
                 they
                 give
                 to
                 Images
                 ,
                 and
                 which
                 being
                 given
                 to
                 an
                 
                   Image
                   makes
                
                 it
                 Idolatry
                 ,
                 because
                 those
                 Acts
                 are
                 such
                 which
                 do
                 imply
                 
                   a
                   submission
                   to
                   the
                   thing
                   ,
                   i.
                   e.
                
                 they
                 are
                 the
                 highest
                 expressions
                 of
                 adoration
                 ;
                 and
                 those
                 who
                 assert
                 that
                 
                   inferiour
                   worship
                
                 ,
                 do
                 hold
                 it
                 to
                 be
                 internal
                 as
                 well
                 as
                 external
                 ,
                 and
                 to
                 be
                 terminated
                 on
                 the
                 
                   Images
                   themselves
                
                 ;
                 which
                 is
                 the
                 Reason
                 why
                 Vasquez
                 saith
                 it
                 were
                 Idolatry
                 ;
                 But
                 Vasquez
                 was
                 not
                 a
                 man
                 of
                 so
                 shallow
                 an
                 understanding
                 to
                 charge
                 this
                 upon
                 those
                 who
                 declare
                 they
                 
                   put
                   off
                   their
                   shooes
                
                 or
                 hats
                 ,
                 out
                 of
                 no
                 intention
                 or
                 design
                 to
                 
                   worship
                   the
                   Ground
                
                 or
                 Place
                 ,
                 but
                 meerly
                 to
                 express
                 some
                 outward
                 Reverence
                 to
                 a
                 Place
                 on
                 the
                 account
                 of
                 its
                 being
                 Sacred
                 to
                 God.
                 Those
                 who
                 contended
                 for
                 that
                 worship
                 
                 which
                 Vasquez
                 charges
                 with
                 Idolatry
                 ,
                 did
                 agree
                 with
                 him
                 in
                 all
                 
                   external
                   acts
                
                 of
                 
                   adoration
                   to
                   Images
                
                 ;
                 and
                 went
                 farther
                 than
                 Vasquez
                 thought
                 fit
                 as
                 to
                 the
                 internal
                 ;
                 for
                 they
                 said
                 ,
                 both
                 ought
                 to
                 concurr
                 in
                 the
                 worship
                 of
                 Images
                 ,
                 and
                 that
                 this
                 
                   inferiour
                   worship
                
                 was
                 
                   terminated
                   on
                   the
                   Images
                   themselves
                
                 (
                 as
                 I
                 have
                 shewed
                 at
                 large
                 in
                 the
                 stare
                 of
                 the
                 Controversie
                 .
                 )
                 Now
                 saith
                 Vasquez
                 ,
                 to
                 assert
                 and
                 practise
                 worship
                 of
                 Images
                 after
                 this
                 manner
                 is
                 
                   Idolatry
                   ,
                   for
                   it
                   is
                   expressing
                   our
                   submission
                   to
                   a
                   meer
                   inanimate
                   thing
                   .
                
                 But
                 do
                 we
                 say
                 ,
                 that
                 all
                 acts
                 of
                 worship
                 are
                 to
                 be
                 performed
                 to
                 the
                 Ground
                 that
                 is
                 holy
                 ;
                 or
                 that
                 any
                 one
                 act
                 of
                 worship
                 is
                 to
                 be
                 terminated
                 upon
                 it
                 ;
                 or
                 that
                 any
                 submission
                 of
                 our
                 minds
                 is
                 to
                 be
                 used
                 towards
                 it
                 ?
                 All
                 these
                 we
                 utterly
                 disavow
                 as
                 to
                 the
                 Reverence
                 of
                 
                   Sacred
                   Places
                
                 ,
                 and
                 these
                 things
                 being
                 declared
                 ,
                 we
                 yet
                 say
                 there
                 is
                 a
                 Reverence
                 left
                 to
                 be
                 shewed
                 them
                 on
                 the
                 account
                 of
                 their
                 discrimination
                 from
                 other
                 places
                 and
                 separation
                 for
                 
                   sacred
                   uses
                
                 ;
                 which
                 Reverence
                 is
                 best
                 expressed
                 in
                 the
                 way
                 most
                 common
                 for
                 men
                 to
                 shew
                 Respect
                 by
                 ,
                 which
                 was
                 
                   putting
                   off
                   Shooes
                
                 in
                 the
                 
                   Eastern
                   parts
                
                 ,
                 and
                 of
                 Hats
                 here
                 ;
                 (
                 of
                 the
                 difference
                 of
                 Reverence
                 and
                 worship
                 ,
                 I
                 have
                 
                 spoken
                 before
                 .
                 )
                 I
                 hope
                 by
                 this
                 time
                 ,
                 
                   T.
                   G.
                
                 sees
                 a
                 little
                 better
                 the
                 force
                 of
                 the
                 argument
                 of
                 Vasquez
                 ,
                 
                 and
                 how
                 very
                 far
                 it
                 is
                 from
                 
                   recoiling
                   on
                   my
                   head
                
                 ,
                 because
                 I
                 assert
                 a
                 Reverence
                 to
                 
                   sacred
                   places
                
                 to
                 have
                 been
                 shewed
                 by
                 Moses
                 and
                 Ioshua
                 on
                 the
                 account
                 of
                 
                   Gods
                   special
                   presence
                
                 :
                 and
                 so
                 all
                 that
                 insipid
                 Discourse
                 of
                 Idolatry
                 which
                 follows
                 ,
                 sneaks
                 away
                 as
                 being
                 ashamed
                 to
                 be
                 brought
                 in
                 to
                 so
                 little
                 purpose
                 here
                 ;
                 but
                 hath
                 been
                 fully
                 handled
                 in
                 the
                 First
                 part
                 .
              
               
                 
                 2.
                 
                 To
                 his
                 Instance
                 of
                 
                   Bowing
                   at
                   the
                   name
                   of
                   Iesus
                   ,
                
                 I
                 answered
                 ,
                 
                   that
                   he
                   might
                   as
                   well
                   have
                   instanced
                   in
                   our
                   going
                   to
                   Church
                   at
                   the
                   tolling
                   of
                   a
                   Bell
                   ,
                   for
                   as
                   the
                   one
                   only
                   tells
                   us
                   the
                   time
                   when
                   we
                   ought
                   to
                   go
                   to
                   
                     worship
                     God
                  
                   ,
                   so
                   the
                   mentioning
                   the
                   name
                   of
                   Iesus
                   doth
                   only
                   put
                   us
                   in
                   mind
                   of
                   him
                   to
                   whom
                   we
                   owe
                   all
                   manner
                   of
                   Reverence
                   ,
                   without
                   dishonouring
                   him
                   as
                   the
                   Object
                   of
                   our
                   worship
                   by
                   any
                   Image
                   of
                   him
                   ,
                   which
                   can
                   only
                   represent
                   that
                   which
                   is
                   neither
                   the
                   object
                   nor
                   reason
                   of
                   our
                   worship
                   .
                
                 At
                 this
                 Answer
                 
                   T.
                   G.
                
                 is
                 inflamed
                 ,
                 and
                 when
                 he
                 hath
                 nothing
                 else
                 to
                 say
                 ,
                 he
                 endeavours
                 to
                 set
                 me
                 
                   at
                   variance
                   with
                   the
                   
                   Church
                   of
                
                 England
                 .
                 This
                 runs
                 quite
                 through
                 his
                 Book
                 ,
                 and
                 he
                 takes
                 all
                 occasions
                 to
                 set
                 me
                 forth
                 as
                 a
                 close
                 and
                 
                   secret
                   enemy
                   to
                   it
                
                 ,
                 although
                 I
                 appear
                 never
                 so
                 much
                 in
                 its
                 Vindication
                 .
                 If
                 my
                 Adversaries
                 were
                 to
                 be
                 believed
                 (
                 as
                 I
                 see
                 no
                 great
                 reason
                 they
                 should
                 be
                 )
                 I
                 must
                 be
                 a
                 very
                 
                   prodigious
                   Author
                
                 in
                 one
                 respect
                 ;
                 for
                 they
                 represent
                 me
                 as
                 a
                 Friend
                 to
                 that
                 which
                 I
                 write
                 against
                 ,
                 viz.
                 Socinianism
                 ;
                 and
                 an
                 enemy
                 to
                 that
                 which
                 I
                 have
                 defended
                 ,
                 viz.
                 the
                 Church
                 of
                 England
                 .
                 But
                 wherein
                 is
                 it
                 ,
                 that
                 
                   T.
                   G.
                
                 thinks
                 me
                 such
                 a
                 back-friend
                 to
                 our
                 Church
                 ?
                 
                 
                   in
                   disavowing
                   all
                   Reverence
                   to
                   the
                   Sacred
                   Name
                   of
                   Iesus
                   ,
                   which
                
                 he
                 saith
                 ,
                 
                   our
                   Church
                   hath
                   enjoyned
                   ,
                   and
                   hath
                   been
                   defended
                   by
                
                 Fulk
                 ,
                 Whitgift
                 ,
                 
                   and
                   B.
                
                 Andrews
                 .
                 I
                 am
                 glad
                 I
                 know
                 my
                 charge
                 ,
                 and
                 I
                 do
                 not
                 doubt
                 to
                 clear
                 my self
                 to
                 hold
                 nothing
                 in
                 this
                 or
                 any
                 other
                 matter
                 ,
                 but
                 what
                 the
                 Church
                 of
                 England
                 hath
                 declared
                 to
                 be
                 her
                 sense
                 .
                 Witness
                 ,
                 as
                 to
                 this
                 point
                 ,
                 the
                 Declaration
                 of
                 the
                 Archbishops
                 and
                 Bishops
                 in
                 Convocation
                 :
                 
                   When
                   in
                   time
                   of
                   Divine
                   Service
                   ,
                   
                   the
                   Lord
                   Jesus
                   shall
                   be
                   mentioned
                   ,
                   due
                   and
                   lowly
                   Reverence
                   shall
                   be
                   done
                   by
                   all
                   Persons
                   present
                   as
                   hath
                   been
                   accustomed
                   ;
                   testifying
                   by
                   these
                   outward
                   
                   ceremonies
                   and
                   gestures
                   ,
                   their
                   inward
                   
                     humility
                     ,
                     Christian
                     Resolution
                  
                   ,
                   and
                   due
                   
                     acknowledgement
                     that
                     the
                     Lord
                     Iesus
                     Christ
                     ,
                     the
                     true
                     and
                     Eternal
                     Son
                     of
                     God
                     is
                     the
                     only
                     Saviour
                     of
                     the
                     World.
                     
                  
                
                 Is
                 this
                 bowing
                 to
                 the
                 very
                 name
                 of
                 Iesus
                 ,
                 and
                 worshipping
                 that
                 as
                 they
                 do
                 Images
                 ,
                 when
                 the
                 Convocation
                 declares
                 that
                 only
                 a
                 
                   significant
                   Ceremony
                
                 is
                 intended
                 by
                 it
                 .
                 Arch-B
                 .
                 Whitgift
                 ,
                 in
                 the
                 very
                 place
                 cited
                 by
                 him
                 saith
                 ,
                 
                 
                   that
                   the
                   Christians
                   used
                   it
                   to
                   signifie
                   their
                   faith
                   in
                   Iesus
                   ;
                   and
                   therefore
                   they
                   used
                   bodily
                   reverence
                   at
                   all
                   times
                   when
                   they
                   heard
                   the
                   name
                   of
                   Iesus
                   ,
                   but
                   especially
                   when
                   the
                   Gospel
                   was
                   read
                   .
                
                 Dr.
                 Fulk
                 ,
                 
                 another
                 of
                 his
                 Authors
                 saith
                 ,
                 
                   that
                   the
                   place
                   alledged
                
                 by
                 
                   T.
                   G.
                
                 to
                 prove
                 it
                 ,
                 
                   pertains
                   to
                   the
                   subjection
                   of
                   all
                   Creatures
                   to
                   the
                   Iudgement
                   of
                   Christ
                   ;
                   however
                   ,
                
                 he
                 saith
                 ,
                 
                   the
                   ceremony
                   of
                   bowing
                   may
                   be
                   used
                   out
                   of
                   Reverence
                   to
                   his
                   Majesty
                
                 ;
                 not
                 to
                 the
                 bare
                 name
                 ;
                 
                   and
                   that
                   their
                   Idolatrous
                   worship
                   is
                   unfitly
                   compared
                   with
                   the
                   bowing
                   at
                   the
                   name
                   of
                   Iesus
                   .
                   Bishop
                   Andrews
                
                 saith
                 ,
                 
                 
                   we
                   do
                   not
                   bow
                   to
                   the
                   name
                   ,
                   but
                   to
                   the
                   sense
                
                 ;
                 which
                 answers
                 and
                 clears
                 all
                 the
                 long
                 allegation
                 out
                 of
                 him
                 .
                 
                   Archbishop
                   Laud
                
                 calls
                 it
                 ,
                 
                   the
                   Honour
                   due
                   to
                   the
                   Son
                   of
                   God
                   at
                   the
                   
                   mentioning
                   of
                   his
                   Name
                   ,
                
                 which
                 are
                 almost
                 the
                 very
                 words
                 I
                 used
                 .
                 And
                 Whittington
                 and
                 Meg
                 of
                 Westminster
                 will
                 altogether
                 serve
                 as
                 well
                 for
                 his
                 expression
                 as
                 that
                 used
                 by
                 me
                 .
                 But
                 
                   T.
                   G.
                
                 need
                 not
                 be
                 so
                 angry
                 at
                 my
                 mentioning
                 
                   the
                   tolling
                   of
                   a
                   bell
                
                 ,
                 when
                 he
                 remembers
                 the
                 
                   Christening
                   of
                   bells
                
                 among
                 them
                 ,
                 and
                 what
                 mighty
                 Power
                 they
                 have
                 after
                 that
                 ,
                 and
                 what
                 
                   Reverend
                   God-fathers
                
                 they
                 have
                 ,
                 and
                 what
                 
                   Saints
                   names
                
                 are
                 given
                 to
                 them
                 ;
                 so
                 that
                 I
                 should
                 rather
                 have
                 thought
                 he
                 would
                 have
                 drawn
                 an
                 argument
                 from
                 the
                 Bells
                 ,
                 than
                 have
                 been
                 so
                 disturbed
                 at
                 the
                 naming
                 of
                 them
                 .
                 For
                 all
                 this
                 
                   T.
                   G.
                
                 fancies
                 
                   a
                   strange
                   Analogy
                   between
                   Words
                   and
                   Pictures
                   ,
                   a
                   picture
                   being
                   a
                   word
                   to
                   the
                   Eye
                   ,
                   and
                   a
                   word
                   being
                   a
                   Picture
                   to
                   the
                   Ear
                   :
                
                 which
                 sounds
                 just
                 like
                 Whittington
                 to
                 my
                 ears
                 :
                 and
                 I
                 desire
                 him
                 to
                 consider
                 ,
                 that
                 Suarez
                 tells
                 us
                 ,
                 
                 
                   that
                   some
                   of
                   their
                   own
                   Divines
                   say
                   ,
                   no
                   worship
                   is
                   due
                   to
                   any
                   Name
                   ,
                   because
                   they
                   signifie
                   only
                   by
                   imposition
                   ,
                   and
                   do
                   not
                   supply
                   the
                   place
                   of
                   the
                   thing
                   represented
                   as
                   Images
                   do
                   :
                   of
                   which
                   opinion
                   ,
                
                 he
                 saith
                 ,
                 Soto
                 and
                 Corduba
                 are
                 :
                 and
                 Suarez
                 himself
                 grants
                 ,
                 
                   that
                   a
                   name
                   being
                   a
                   transient
                   sound
                   can
                   hardly
                   be
                   apprehended
                   as
                   conjoyned
                   with
                   the
                   Person
                   ,
                   or
                   
                   the
                   Person
                   in
                   it
                   ,
                   so
                   as
                   to
                   be
                   worshipped
                   together
                   with
                   it
                
                 ;
                 
                 And
                 one
                 of
                 their
                 latest
                 Ritualists
                 saith
                 ,
                 
                   that
                   when
                   the
                   name
                   of
                   Iesus
                   is
                   mentioned
                   they
                   bow
                   to
                   the
                   Crucifix
                
                 ;
                 which
                 shews
                 that
                 even
                 among
                 them
                 ,
                 they
                 do
                 not
                 think
                 the
                 Name
                 of
                 Iesus
                 equal
                 to
                 an
                 Image
                 of
                 Christ.
                 
              
               
                 
                 I
                 am
                 now
                 come
                 to
                 his
                 last
                 Instance
                 ,
                 viz.
                 
                   bowing
                   towards
                   the
                   Altar
                
                 ;
                 he
                 would
                 insinuate
                 ,
                 as
                 though
                 the
                 Church
                 of
                 
                   England
                   were
                   for
                   giving
                   some
                   kind
                   of
                   worship
                   to
                   the
                   Altar
                   ,
                
                 
                 
                   although
                   under
                   the
                   degree
                   of
                   Divine
                   Worship
                   due
                   to
                   God
                   alone
                
                 ;
                 and
                 saith
                 ,
                 
                   that
                   as
                   the
                   allowing
                   this
                   would
                   render
                   me
                   a
                   true
                   Son
                   of
                   the
                   Church
                   of
                
                 England
                 ,
                 
                   so
                   the
                   allowing
                   the
                   like
                   to
                   the
                   sacred
                   Images
                   of
                   Christ
                   would
                   make
                   me
                   in
                   this
                   point
                   ,
                   a
                   perfect
                   Proselyte
                   of
                   the
                   Church
                   of
                
                 Rome
                 .
                 Which
                 is
                 in
                 effect
                 to
                 say
                 ,
                 that
                 the
                 Church
                 of
                 England
                 ,
                 in
                 allowing
                 
                   bowing
                   to
                   the
                   Altar
                
                 ,
                 doth
                 give
                 the
                 very
                 
                   same
                   worship
                
                 to
                 it
                 ,
                 which
                 their
                 Church
                 requires
                 to
                 be
                 
                   given
                   to
                   Images
                
                 ;
                 and
                 that
                 they
                 who
                 do
                 one
                 and
                 not
                 the
                 other
                 ,
                 do
                 not
                 attend
                 to
                 the
                 Consequence
                 of
                 their
                 own
                 Actions
                 .
                 I
                 shall
                 therefore
                 shew
                 ,
                 1.
                 
                 That
                 the
                 Church
                 of
                 England
                 doth
                 not
                 allow
                 
                   any
                   worship
                
                 
                 to
                 be
                 given
                 
                   to
                   the
                   Altar
                
                 .
                 2.
                 
                 That
                 the
                 adoration
                 allowed
                 and
                 practised
                 in
                 the
                 Church
                 of
                 England
                 is
                 of
                 a
                 very
                 different
                 Nature
                 from
                 the
                 Worship
                 of
                 Images
                 .
              
               
                 1.
                 
                 That
                 the
                 Church
                 of
                 England
                 doth
                 not
                 allow
                 any
                 Worship
                 to
                 be
                 given
                 to
                 the
                 Altar
                 .
                 For
                 this
                 I
                 appeal
                 to
                 that
                 Canon
                 wherein
                 is
                 contained
                 the
                 Explication
                 of
                 the
                 sense
                 of
                 our
                 Church
                 in
                 this
                 particular
                 .
                 
                   Whereas
                   the
                   Church
                   is
                   the
                   House
                   of
                   God
                   ,
                   dedicated
                   to
                   his
                   holy
                   Worship
                   ,
                   
                   and
                   therefore
                   ought
                   to
                   mind
                   us
                   ,
                   both
                   of
                   the
                   Greatness
                   and
                   Goodness
                   of
                   his
                   Divine
                   Majesty
                   ,
                   certain
                   it
                   is
                   that
                   the
                   acknowledgement
                   thereof
                   ,
                   not
                   only
                   inwardly
                   in
                   our
                   hearts
                   ,
                   but
                   also
                   outwardly
                   with
                   our
                   bodies
                   ,
                   must
                   needs
                   be
                   pious
                   in
                   it self
                   ,
                   profitable
                   unto
                   us
                   ,
                   and
                   edifying
                   unto
                   others
                   .
                   We
                   therefore
                   think
                   it
                   very
                   meet
                   and
                   behooveful
                   ,
                   and
                   heartily
                   commend
                   it
                   to
                   all
                   good
                   and
                   well
                   affected
                   People
                   ,
                   members
                   of
                   this
                   Church
                   ,
                   that
                   they
                   be
                   ready
                   to
                   tender
                   unto
                   the
                   Lord
                   the
                   said
                   acknowledgement
                   ,
                   by
                   doing
                   Reverence
                   and
                   obeysance
                   both
                   at
                   their
                   coming
                   in
                   and
                   going
                   out
                   of
                   the
                   said
                   Churches
                   ,
                   Chancels
                   ,
                   or
                   Chappels
                   ,
                   according
                   to
                   the
                   
                   most
                   ancient
                   Custome
                   of
                   the
                   Primitive
                   Church
                   in
                   the
                   purest
                   times
                   ,
                   and
                   of
                   this
                   Church
                   also
                   for
                   many
                   years
                   of
                   the
                   Reign
                   of
                   Q.
                   Elizabeth
                   .
                   The
                   reviving
                   therefore
                   of
                   this
                   ancient
                   and
                   laudable
                   custome
                   ,
                   we
                   heartily
                   commend
                   to
                   the
                   serious
                   consideration
                   of
                   all
                   good
                   People
                   ,
                   NOT
                   WITH
                   ANY
                   INTENTION
                   TO
                   EXHIBITE
                   ANY
                   RELIGIOUS
                   WORSHIP
                   TO
                   THE
                   COMMUNION
                   TABLE
                   ,
                   THE
                   EAST
                   OR
                   THE
                   CHURCH
                   ,
                
                 or
                 any
                 thing
                 therein
                 contained
                 in
                 so
                 doing
                 ,
                 or
                 to
                 perform
                 the
                 said
                 gesture
                 in
                 the
                 Celebration
                 of
                 the
                 Holy
                 Eucharist
                 ,
                 upon
                 any
                 Opinion
                 of
                 the
                 CORPORAL
                 PRESENCE
                 OF
                 THE
                 BODY
                 OF
                 JESUS
                 CHRIST
                 ON
                 THE
                 HOLY
                 TABLE
                 OR
                 IN
                 THE
                 MYSTICAL
                 ELEMENTS
                 ,
                 but
                 ONLY
                 for
                 the
                 advancement
                 of
                 Gods
                 Majesty
                 ,
                 and
                 to
                 give
                 him
                 ALONE
                 that
                 honour
                 and
                 glory
                 that
                 is
                 due
                 unto
                 him
                 and
                 NO
                 OTHERWISE
                 .
                 And
                 in
                 the
                 practice
                 or
                 omission
                 of
                 this
                 Rite
                 ,
                 we
                 desire
                 that
                 the
                 Rule
                 of
                 charity
                 prescribed
                 by
                 the
                 Apostle
                 may
                 be
                 observed
                 ,
                 which
                 is
                 ,
                 That
                 they
                 which
                 
                 use
                 this
                 Rite
                 despise
                 not
                 them
                 who
                 use
                 it
                 not
                 ,
                 and
                 they
                 who
                 use
                 it
                 not
                 ,
                 condemn
                 not
                 those
                 that
                 use
                 it
                 .
                 This
                 is
                 the
                 full
                 declaration
                 of
                 the
                 sense
                 of
                 our
                 Church
                 about
                 it
                 ,
                 made
                 by
                 those
                 who
                 met
                 in
                 Convocation
                 ,
                 and
                 were
                 most
                 zealous
                 for
                 the
                 practice
                 of
                 it
                 .
                 
                 Agreeably
                 to
                 this
                 
                   Archbishop
                   Laud
                
                 speaks
                 ,
                 when
                 this
                 was
                 charged
                 as
                 an
                 
                   innovation
                   ;
                   To
                   this
                   I
                   answer
                   ,
                
                 saith
                 he
                 ,
                 First
                 ,
                 
                   That
                   God
                   forbid
                   that
                   we
                   should
                   worship
                   any
                   thing
                   but
                   God
                   himself
                   .
                
                 2.
                 
                 
                   That
                   if
                   to
                   worship
                   God
                   when
                   we
                   enter
                   into
                   his
                   House
                   ,
                   or
                   approach
                   his
                   Altar
                   be
                   an
                   Innovation
                   ,
                   it
                   was
                   a
                   very
                   old
                   one
                   ,
                   being
                   practised
                   by
                
                 Jacob
                 ,
                 Moses
                 ,
                 Hezekiah
                 ,
                 &c.
                 
                 
                 
                   And
                   were
                   this
                   Kingdom
                   such
                   ,
                   as
                   would
                   allow
                   no
                   holy
                   Table
                   standing
                   in
                   its
                   proper
                   place
                   ,
                   yet
                   I
                   would
                   worship
                   God
                   when
                   I
                   came
                   into
                   his
                   House
                   .
                
                 And
                 afterwards
                 he
                 calls
                 it
                 ,
                 
                   doing
                   Reverence
                   to
                   Almighty
                   God
                
                 ,
                 
                 
                   but
                   towards
                   his
                   Altar
                   :
                   and
                   Idolatry
                   it
                   is
                   not
                   to
                   worship
                   God
                   towards
                   his
                   holy
                   Table
                   .
                   Now
                   with
                   us
                   the
                   People
                   did
                   ever
                   understand
                   them
                   fully
                   and
                   apply
                   them
                   to
                   God
                   ,
                
                 
                 
                   and
                   to
                   none
                   but
                   God.
                
                 From
                 whence
                 it
                 appears
                 that
                 God
                 is
                 looked
                 on
                 as
                 the
                 
                   sole
                   Object
                
                 of
                 this
                 Act
                 of
                 Worship
                 ,
                 and
                 that
                 our
                 Church
                 declares
                 ,
                 that
                 it
                 allows
                 no
                 intention
                 of
                 
                   exhibiting
                   any
                   Religious
                   worship
                   to
                   
                   the
                   Communion
                   Table
                   ,
                
                 or
                 East
                 or
                 Church
                 ,
                 or
                 any
                 
                   Corporal
                   Presence
                   of
                   Christ.
                
                 
              
               
                 2.
                 
                 That
                 the
                 adoration
                 allowed
                 and
                 practised
                 in
                 the
                 Church
                 of
                 England
                 ,
                 is
                 of
                 a
                 very
                 different
                 nature
                 from
                 the
                 worship
                 of
                 Images
                 .
                 For
                 ,
                 (
                 as
                 I
                 have
                 fully
                 made
                 it
                 appear
                 in
                 the
                 State
                 of
                 the
                 Controversie
                 )
                 the
                 Church
                 of
                 Rome
                 doth
                 by
                 the
                 Decrees
                 of
                 Councils
                 ,
                 require
                 
                   Religious
                   worship
                   to
                   be
                   given
                   to
                   Images
                
                 ;
                 and
                 that
                 those
                 who
                 assert
                 
                   this
                   inferiour
                   worship
                
                 do
                 yet
                 declare
                 it
                 to
                 be
                 
                   truly
                   Religious
                   worship
                
                 ,
                 and
                 that
                 the
                 
                   Images
                   themselves
                
                 are
                 the
                 Object
                 of
                 it
                 :
                 (
                 whereas
                 our
                 Church
                 declares
                 point-blank
                 the
                 contrary
                 )
                 nay
                 ,
                 that
                 those
                 Persons
                 are
                 looked
                 on
                 by
                 the
                 Generality
                 of
                 Divines
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 as
                 suspected
                 at
                 least
                 ,
                 if
                 not
                 condemned
                 of
                 Heresie
                 ,
                 who
                 practise
                 all
                 the
                 
                   external
                   acts
                   of
                   adoration
                
                 to
                 Images
                 ,
                 but
                 yet
                 do
                 not
                 in
                 their
                 minds
                 look
                 on
                 them
                 as
                 Objects
                 ,
                 but
                 only
                 as
                 Occasions
                 of
                 Worship
                 ,
                 which
                 make
                 the
                 difference
                 so
                 plain
                 in
                 these
                 two
                 cases
                 ,
                 that
                 
                   T.
                   G.
                
                 himself
                 could
                 not
                 but
                 discern
                 it
                 .
              
               
                 But
                 to
                 remove
                 all
                 scruple
                 from
                 mens
                 minds
                 ,
                 that
                 suspect
                 this
                 practice
                 to
                 be
                 too
                 near
                 the
                 
                   Idolatrous
                   worship
                
                 ,
                 which
                 we
                 reject
                 in
                 the
                 
                   Roman
                   Church
                
                 ,
                 I
                 shall
                 consider
                 it
                 not
                 only
                 as
                 to
                 its
                 Object
                 (
                 which
                 is
                 the
                 
                 main
                 thing
                 ,
                 and
                 which
                 I
                 have
                 shewed
                 to
                 be
                 the
                 
                   proper
                   Object
                
                 of
                 worship
                 ,
                 viz.
                 God
                 himself
                 ,
                 and
                 nothing
                 else
                 )
                 but
                 as
                 to
                 the
                 nature
                 of
                 the
                 act
                 ,
                 and
                 the
                 
                   local
                   circumstance
                
                 of
                 doing
                 it
                 
                   towards
                   the
                   Altar
                
                 .
                 1.
                 
                 As
                 to
                 the
                 nature
                 of
                 the
                 act
                 ,
                 so
                 it
                 is
                 declared
                 to
                 be
                 
                   an
                   act
                   of
                   external
                   adoration
                   of
                   God
                
                 ;
                 which
                 I
                 shall
                 prove
                 from
                 Scripture
                 to
                 be
                 a
                 lawful
                 and
                 proper
                 act
                 of
                 
                   Divine
                   Worship
                
                 .
                 I
                 might
                 prove
                 it
                 from
                 the
                 general
                 consent
                 of
                 Mankind
                 ,
                 who
                 have
                 expressed
                 their
                 Reverence
                 to
                 the
                 Deity
                 by
                 acts
                 of
                 
                   external
                   adoration
                
                 ,
                 from
                 whence
                 I
                 called
                 it
                 a
                 
                   natural
                   act
                   of
                   Reverence
                
                 ,
                 but
                 I
                 rather
                 choose
                 to
                 do
                 it
                 from
                 Scripture
                 ;
                 and
                 that
                 ,
                 both
                 before
                 the
                 Law
                 had
                 determined
                 so
                 punctually
                 the
                 matters
                 of
                 
                   Divine
                   Worship
                
                 ,
                 and
                 
                   under
                   the
                   Law
                
                 by
                 those
                 who
                 had
                 the
                 greatest
                 regard
                 to
                 it
                 ;
                 and
                 
                   under
                   the
                   Gospel
                
                 ,
                 when
                 the
                 
                   spiritual
                   nature
                
                 of
                 its
                 doctrine
                 would
                 seem
                 to
                 have
                 superseded
                 such
                 external
                 acts
                 of
                 worship
                 .
                 1.
                 
                 
                   Before
                   the
                   Law
                
                 ,
                 I
                 instance
                 in
                 
                   Abraham's
                   servant
                
                 ;
                 because
                 Abraham
                 is
                 particularly
                 commended
                 for
                 his
                 care
                 in
                 instructing
                 his
                 
                   Houshold
                   to
                   keep
                   the
                   way
                   of
                   the
                   Lord
                
                 in
                 opposition
                 to
                 
                   Heathen
                   Idolatry
                
                 ,
                 
                 and
                 this
                 was
                 the
                 
                   Chief
                   Servant
                
                 of
                 his
                 House
                 ,
                 of
                 whom
                 it
                 is
                 said
                 three
                 times
                 in
                 one
                 Chapter
                 ,
                 
                   That
                   he
                   bowed
                   
                   his
                   head
                   worshipping
                   the
                   Lord
                
                 ;
                 the
                 Hebrew
                 words
                 signifie
                 ,
                 
                 and
                 
                   he
                   inclined
                   and
                   bowed
                   himself
                   to
                   the
                   Lord
                
                 ;
                 for
                 the
                 word
                 we
                 translate
                 worship
                 doth
                 properly
                 signifie
                 
                   to
                   bow
                
                 ,
                 and
                 both
                 the
                 Iews
                 and
                 others
                 say
                 ,
                 
                   It
                   relates
                   to
                   some
                   external
                   act
                   of
                   the
                   body
                   ,
                
                 
                 
                   whereby
                   we
                   express
                   our
                   inward
                   Reverence
                   or
                   Subjection
                   to
                   another
                   .
                
                 So
                 it
                 is
                 said
                 of
                 the
                 People
                 of
                 Israel
                 ,
                 when
                 they
                 heard
                 that
                 the
                 Lord
                 intended
                 to
                 deliver
                 them
                 out
                 of
                 
                   Egypt
                   ,
                   They
                   bowed
                   their
                   heads
                   and
                   worshipped
                
                 ;
                 
                 when
                 Moses
                 declared
                 the
                 Institution
                 of
                 the
                 Passeover
                 to
                 all
                 the
                 Elders
                 of
                 Israel
                 ,
                 it
                 is
                 said
                 again
                 ,
                 
                   The
                   People
                   bowed
                   their
                   heads
                   and
                   worshipped
                   .
                
                 
                 2.
                 
                 
                   Under
                   the
                   Law
                
                 ;
                 when
                 they
                 were
                 so
                 strictly
                 forbidden
                 in
                 the
                 same
                 words
                 
                   to
                   bow
                   down
                   or
                   worship
                   any
                   Image
                   or
                   similitude
                
                 ;
                 yet
                 the
                 outward
                 act
                 of
                 adoration
                 towards
                 God
                 was
                 allowed
                 and
                 practised
                 .
                 So
                 Moses
                 commanded
                 Aaron
                 and
                 the
                 
                   seventy
                   Elders
                
                 of
                 Israel
                 to
                 
                   bow
                   themselves
                   a
                   far
                   off
                
                 ;
                 the
                 very
                 same
                 word
                 which
                 is
                 used
                 in
                 the
                 
                   second
                   Commandment
                
                 .
                 
                 And
                 when
                 God
                 had
                 so
                 severely
                 punished
                 the
                 Israelites
                 
                   for
                   bowing
                   to
                   the
                   Golden
                   Calf
                
                 ;
                 yet
                 when
                 He
                 appointed
                 the
                 Pillar
                 of
                 Fire
                 for
                 the
                 Symbol
                 of
                 His
                 
                   own
                   presence
                
                 ,
                 
                 it
                 is
                 said
                 ,
                 
                   That
                   when
                   all
                   the
                   People
                   saw
                   the
                   Cloudy
                   Pillar
                   stand
                   at
                   the
                   
                   Tabernacle
                   door
                   ,
                   they
                   rose
                   up
                   and
                   bowed
                   themselves
                   every
                   man
                   in
                   his
                   Tent-door
                   .
                
                 
                 When
                 God
                 appeared
                 to
                 Moses
                 ,
                 it
                 is
                 said
                 ,
                 
                   That
                   he
                   made
                   hast
                   and
                   bowed
                   his
                   head
                   toward
                   the
                   earth
                   and
                   worshipped
                   .
                
                 
                 And
                 when
                 Moses
                 and
                 Aaron
                 came
                 to
                 the
                 door
                 of
                 the
                 Tabernacle
                 of
                 the
                 Congregation
                 ,
                 they
                 are
                 said
                 
                   to
                   fall
                   upon
                   their
                   faces
                
                 .
                 
                 In
                 the
                 time
                 of
                 David
                 ,
                 upon
                 his
                 solemn
                 thanksgiving
                 to
                 God
                 it
                 is
                 said
                 ,
                 
                 
                   All
                   the
                   Congregation
                   blessed
                   the
                   Lord
                   God
                   of
                   their
                   Fathers
                   ,
                   and
                   bowed
                   down
                   their
                   heads
                   ,
                   and
                   worshipped
                   the
                   Lord
                   and
                   the
                   King.
                
                 And
                 in
                 the
                 time
                 of
                 Hezekiah
                 ,
                 
                 
                   When
                   they
                   had
                   made
                   an
                   end
                   of
                   offering
                   ,
                   the
                   King
                   and
                   all
                   that
                   were
                   present
                   with
                   him
                   bowed
                   their
                   heads
                   and
                   worshipped
                   .
                
                 3.
                 
                 
                   Under
                   the
                   Gospel
                
                 ;
                 we
                 are
                 to
                 observe
                 the
                 difference
                 between
                 the
                 same
                 
                   external
                   act
                   of
                   worship
                
                 ,
                 when
                 it
                 was
                 used
                 towards
                 Christ
                 and
                 toward
                 His
                 Apostles
                 .
                 When
                 the
                 
                   Syrophoenician
                   woman
                
                 came
                 to
                 our
                 Saviour
                 ,
                 in
                 one
                 place
                 it
                 is
                 said
                 ,
                 
                   She
                   worshipped
                   Him
                
                 ;
                 and
                 in
                 another
                 ,
                 
                 
                   That
                   she
                   fell
                   at
                   His
                   feet
                
                 ;
                 but
                 in
                 no
                 place
                 is
                 there
                 the
                 least
                 mention
                 of
                 any
                 check
                 given
                 to
                 her
                 or
                 any
                 others
                 ,
                 
                 who
                 after
                 that
                 manner
                 
                   worshipped
                   Christ
                
                 :
                 But
                 when
                 Cornelius
                 came
                 to
                 S.
                 Peter
                 ,
                 
                 and
                 
                   fell
                   down
                   at
                   his
                   feet
                   and
                   worshipped
                   him
                   ,
                
                 he
                 would
                 by
                 no
                 
                 means
                 permit
                 it
                 ,
                 but
                 said
                 ,
                 
                   Stand
                   up
                   ,
                   I
                   my self
                   also
                   am
                   a
                   man
                
                 :
                 
                 And
                 when
                 S.
                 
                   Iohn
                   fell
                   down
                   at
                   the
                   feet
                   of
                   the
                   Angel
                   ,
                
                 he
                 would
                 not
                 suffer
                 it
                 ,
                 
                   but
                   bade
                   him
                   worship
                   God.
                
                 That
                 which
                 I
                 observe
                 from
                 hence
                 is
                 ,
                 that
                 even
                 under
                 the
                 Gospel
                 the
                 
                   external
                   acts
                   of
                   Religious
                   adoration
                
                 are
                 proper
                 and
                 peculiar
                 to
                 God
                 ,
                 so
                 that
                 men
                 are
                 to
                 blame
                 when
                 they
                 give
                 them
                 to
                 any
                 Creature
                 ,
                 but
                 no
                 Persons
                 are
                 condemned
                 for
                 giving
                 them
                 to
                 God.
                 And
                 I
                 desire
                 those
                 who
                 scruple
                 the
                 lawfulness
                 of
                 
                   giving
                   to
                   God
                   such
                   external
                   adoration
                   under
                   the
                   Gospel
                   ,
                
                 how
                 they
                 can
                 condemn
                 those
                 for
                 Idolatry
                 ,
                 who
                 give
                 it
                 to
                 any
                 Creature
                 ,
                 if
                 it
                 be
                 not
                 a
                 thing
                 which
                 doth
                 still
                 belong
                 to
                 God
                 ?
              
               
                 But
                 if
                 all
                 the
                 scruple
                 be
                 about
                 the
                 directing
                 this
                 Adoration
                 ,
                 one
                 way
                 more
                 than
                 another
                 ,
                 I
                 say
                 still
                 
                   it
                   is
                   done
                   in
                   conformity
                   with
                   the
                   Primitive
                   Church
                   ,
                
                 as
                 our
                 Canon
                 declares
                 ,
                 and
                 which
                 every
                 one
                 knows
                 ,
                 
                   did
                   worship
                   towards
                   the
                   East
                
                 ;
                 and
                 this
                 at
                 the
                 most
                 is
                 but
                 a
                 
                   local
                   circumstance
                
                 of
                 an
                 Act
                 of
                 Worship
                 ,
                 which
                 I
                 have
                 already
                 shewed
                 to
                 be
                 very
                 different
                 from
                 an
                 Object
                 of
                 it
                 ,
                 when
                 I
                 discoursed
                 of
                 the
                 Nature
                 of
                 the
                 
                   Israelites
                   worshipping
                   toward
                   the
                   Ark
                   and
                   the
                   Cherubims
                   .
                
              
               
               
                 Thus
                 ,
                 through
                 the
                 Assistance
                 of
                 God
                 ,
                 I
                 have
                 gone
                 through
                 all
                 the
                 material
                 points
                 of
                 T.
                 G's
                 Book
                 ,
                 which
                 relate
                 to
                 the
                 
                   General
                   Nature
                
                 of
                 Idolatry
                 ;
                 and
                 have
                 diligently
                 weighed
                 and
                 considered
                 every
                 thing
                 that
                 looketh
                 like
                 a
                 difficulty
                 in
                 this
                 Controversie
                 about
                 the
                 Worship
                 of
                 Images
                 ,
                 and
                 do
                 here
                 sincerely
                 protest
                 ,
                 that
                 I
                 have
                 not
                 given
                 any
                 Answer
                 ,
                 or
                 delivered
                 any
                 Opinion
                 which
                 is
                 not
                 agreeable
                 not
                 only
                 to
                 the
                 inward
                 sense
                 of
                 my
                 Mind
                 ,
                 but
                 to
                 the
                 best
                 of
                 my
                 understanding
                 to
                 the
                 sense
                 of
                 Scripture
                 ,
                 and
                 the
                 
                   Primitive
                   Church
                
                 ,
                 and
                 the
                 Church
                 of
                 England
                 .
                 And
                 if
                 the
                 subtilties
                 of
                 
                   T.
                   G.
                
                 could
                 have
                 satisfied
                 me
                 ,
                 or
                 any
                 other
                 Argument
                 I
                 have
                 met
                 with
                 ,
                 I
                 would
                 as
                 freely
                 have
                 retracted
                 this
                 Charge
                 of
                 Idolatry
                 ,
                 as
                 I
                 ever
                 made
                 it
                 .
                 For
                 I
                 do
                 not
                 love
                 to
                 represent
                 others
                 worse
                 than
                 they
                 are
                 ;
                 but
                 I
                 daily
                 pray
                 to
                 God
                 to
                 make
                 both
                 my self
                 and
                 others
                 better
                 :
                 and
                 therein
                 I
                 know
                 I
                 have
                 the
                 hearty
                 concurrence
                 of
                 all
                 who
                 are
                 truly
                 Good.
                 
              
            
             
               FINIS
               .
            
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61535-e160
           
             2
             Cor.
             7.5
             .
          
           
             
               Concil
               .
               Tolet.
            
             3.
             〈…〉
             
          
           
             
               Marian.
               de
               rebus
               Hisp.
               l.
            
             5.
             c.
             14
             ,
             15.
             
          
           
             
               Marian.
               l.
            
             6.
             c.
             1.
             
          
           
             
               Greg.
               Registr
               .
               l.
            
             1.
             ep
             .
             41.
             
          
        
         
           Notes for div A61535-e4590
           
             §.
             1.
             
          
           
             T.
             G.
             p.
             203.
             
          
           
             p.
             64.
             
          
           
             p.
             203.
             
          
           
             P.
             39
             
          
           
             p.
             63.
             
          
           
             p.
             67.
             
          
           
             p.
             99.
             
          
           
             p.
             103.
             
          
           
             p.
             349.
             
          
           
             p.
             348.
             
          
           
             p.
             350.
             
          
           
             p.
             27.
             
          
           
             §.
             2.
             
          
           
             Act.
             17.23
             .
          
           
             v.
             24.
             
          
           
             v.
             28.
             
          
           
             p.
             348.349.352
             .
          
           
             v.
             29.
             
          
           
             Euseb.
             Praep.
             Evang.
             l.
             13.
             c.
             12.
             
          
           
             Minuc
             .
             Felix
             in
             Octav.
             p.
             19.
             
          
           
             Orig.
             c.
             Cels.
             l.
             5.
             
          
           
             Orig.
             c.
             Cels.
             l.
             4.
             p.
             196.
             ed.
             
             Cant.
             
          
           
             Orig.
             c.
             Cels.
             l.
             1.
             p.
             19.
             &c.
             
          
           
             Voss.
             de
             Idolol
             .
             l.
             1.
             c.
             37.
             
          
           
             Rom.
             1.18
             .
          
           
             v.
             19.
             
          
           
             v.
             20.
             
          
           
             v.
             21.
             
          
           
             v.
             23.
             
          
           
             §.
             3.
             
          
           
             p.
             37.203
             .
          
           
             Th.
             Aquin.
             c.
             Gent.
             l.
             1.
             c.
             42.
             in
             fin
             .
          
           
             Id.
             l.
             3.
             c.
             120.
             
          
           
             Aquin.
             Sum.
             p.
             3.
             q.
             25.
             art
             .
             3.
             
          
           
             Possev
             .
             Biblioth
             .
             l.
             9.
             c.
             25.
             
             Thom.
             à
             Iesu
             de
             Convers
             .
             gent.
             l.
             11.
             c.
             2.
             
          
           
             Cajet
             .
             in
             Th.
             p.
             3.
             q.
             25.
             art
             3.
             
          
           
             In
             Aq.
             2.2
             .
             q.
             94.
             art
             .
             4.
             
          
           
             Mart.
             Peres
             .
             de
             divin
             .
             trad
             .
             part
             .
             3.
             p.
             120.
             
          
           
             Ferus
             in
             Act.
             17.
             
          
           
             Kirch
             .
             Oedip
             .
             Aegy.
             synt
             .
             3.
             c.
             1.
             
          
           
             c.
             2.
             
          
           
             Petav.
             dogm
             .
             The.
             To.
             1.
             c.
             1.
             
             §.
             9.
             
          
           
             Max.
             Tyr.
             dissert
             .
             1
             ▪
             
          
           
             Oros.
             l.
             6.
             c.
             1.
             
          
           
             Petav.
             l.
             1.
             c.
             3.
             
             §.
             3.
             
          
           
             Aug.
             c.
             Faust.
             l.
             20
             c.
             10.
             
          
           
             c.
             9.
             
          
           
             Ph.
             Faber
             Faven
             .
             advers
             .
          
           
             Atheos
             disp
             .
             1.
             c.
             2.
             n.
             27.
             
          
           
             
               Raim
               .
               Bregan
            
             .
             Theolog
             .
             Gentil
             .
          
           
             
               Mutius
               Pansa
            
             de
             Osculo
             Ethnicae
             &
             Christianae
             Philoso
             .
          
           
             
               Liv.
               Galant
            
             .
             Christianae
             philosoph
             .
             cum
             Platon
             .
             comparat
             .
          
           
             
               Paul.
               Benii
            
             Eugub
             .
             Platon
             .
             &
             Aristot
             .
             Theolog
             .
          
           
             
               Aug.
               Steuch
               .
               Eugub
            
             .
             de
             perenni
             Philo.
             
          
           
             §.
             4.
             
             T.
             G.
             p.
             350.
             
          
           
             Iustin.
             Martyr
             .
             paraen
             .
             p.
             4.
             ed.
             Paris
             .
          
           
             p.
             6.
             
          
           
             p.
             16.
             
          
           
             p.
             18.
             
          
           
             p.
             19.
             
          
           
             p.
             22.
             
          
           
             p.
             27.
             
          
           
             Baron
             .
             A.
             164.
             n.
             14.
             
          
           
             Euseb.
             hist.
             l.
             4.
             c.
             17
             
          
           
             p.
             44.
             
          
           
             p.
             68.
             
          
           
             p.
             66.
             
          
           
             p.
             57.
             
          
           
             p.
             44.
             
          
           
             p.
             55.
             
          
           
             p.
             44.
             
          
           
             p.
             65.
             
          
           
             p.
             160.
             
          
           
             §.
             5.
             
          
           
             Iul.
             Capit.
             vit
             .
             Anton.
             
          
           
             Baron
             .
             A.
             164.
             n.
             7
             ,
             8
             ,
             9.
             
          
           
             Anton.
             l.
             6.
             
             §.
             30.
             l.
             2
             ,
             3.
             l.
             5.33
             .
             l.
             5.21
             .
             l.
             6.5.42
             .
             l.
             5.32
             .
             l.
             4.40
             .
             l.
             7.9
             .
             l.
             9.4
             .
          
           
             §.
             6.
             
          
           
             De
             Aruspic
             .
             Resp.
             c.
             9.
             
          
           
             Euseb.
             Chronic.
             p.
             118.
             
          
           
             Varro
             de
             Ling.
             Lat.
             l.
             4.
             
          
           
             Plutarch
             .
             in
             Numa
             .
          
           
             Dionys.
             Halicarn
             .
             Antiq.
             Rom.
             l.
             2.
             
          
           
             Liv.
             hist.
             l.
             1.
             c.
             19.
             
          
           
             Aug.
             de
             Civ
             .
             Dei
             ,
             l.
             4.
             c.
             31.
             
          
           
             Dionys.
             l.
             3.
             
          
           
             Tacit.
             hist.
             l.
             3.
             c.
             72.
             
          
           
             Liv.
             l.
             1.
             c.
             53.
             
          
           
             
               Varro
               de
               Ling.
               lat
               .
               l.
               5.
               
            
             
               Plaut
               .
               Capt.
               Act.
               3.
               sc.
               4.
               
            
          
           
             
               Liv.
               l.
               2.
               
               Senec.
               Consol
               .
               ad
               Marciam
               .
            
             
               Liv.
               l.
               5.
               c.
               50.
               
            
             
               Ovid.
               Fast.
               l.
               2.
               
            
             
               Cic.
               in
               Verr.
               4.
               c.
               58.
               
            
             
               Tacit.
               hist.
               3.72
               .
            
             
               Plin.
               Panegyr
               .
            
          
           
             Liv.
             l.
             4.
             c.
             32.
             l.
             21.
             c.
             63.
             
          
           
             Plin.
             hist.
             l.
             15.30
             .
             Sen.
             ad
             Helv.
             c.
             10.
             
          
           
             A.
             Gel.
             l.
             7.
             c.
             1.
             
          
           
             Lactant.
             l.
             1.
             c.
             11.
             
          
           
             Isidor
             .
             Origin
             .
             l.
             15.
             c.
             2.
             
          
           
             
               Dionys.
               hist.
               l.
               4.
               
            
             
               Strabo
               .
               l.
               5.
               
            
             
               Liv.
               l.
               21.
               c.
               63.22
               .
               c.
               1.38
               .
               c.
               44.41
               .
               c.
               16.42
               .
               c.
               35.45
               .
               c.
               3.44
               .
               c.
               19.
               
            
          
           
             Liv.
             l.
             7.
             
          
           
             Liv.
             l.
             1.
             c.
             55.
             
          
           
             
               Marlian
               .
               Topogr
               .
            
             
               Romae
               ,
               l.
               2.
               c.
               8.
               
            
          
           
             Dionys.
             Halicarn
             .
          
           
             Antiq.
             Rom.
             l.
             2.
             p.
             90.
             
          
           
             Arnob.
             c.
             gent.
             l.
             1.
             p.
             19.
             
          
           
             Lact.
             l.
             1.
             c.
             10.
             
          
           
             c.
             11.
             
          
           
             Aug.
             de
             Civit.
             Dei
             ,
             l.
             4.
             c.
             9.
             
          
           
             Cicer.
             de
             Nat.
             Deor.
             l.
             2.
             c.
             1.
             
          
           
             De
             Finib
             .
             Bon.
             &
             Mal.
             l.
             3.
             c.
             20.
             
          
           
             Pro
             Domo
             sua
             .
             c.
             57.
             
          
           
             De
             Nat.
             Deor.
             l.
             2.
             c.
             25.
             
          
           
             Seneca
             de
             Benefic
             .
             l.
             4.
             c.
             7.
             
          
           
             Senec.
             Natur
             .
             Quaest.
             l.
             2.
             c.
             45.
             
          
           
             Virg.
             Georg.
             2.325
             .
          
           
             Aen.
             1.64.2.689.3.251.4.25.6.592.7.141.770
             .
             &c.
             
          
           
             Macrob.
             Saturn
             .
             l.
             7.
             c.
             1.
             
          
           
             Aug.
             de
             Civ
             .
             Dei
             ,
             l.
             7.
             c.
             9.
             c.
             11.
             
          
           
             Tacit.
             hist.
             l.
             4.
             c.
             84.
             
          
           
             Liv.
             l.
             8.
             c.
             6.
             
          
           
             Tertul.
             ad●
             .
             Scap.
             c.
             4.
             
          
           
             Baron
             .
             An.
             176.
             n.
             24.
             
          
           
             Dio
             Chrysostom
             .
             orat
             .
             36.
             p.
             447.
             
          
           
             Liv.
             l.
             1.
             c.
             12.
             
          
           
             Dionys.
             Halic
             .
             l.
             2.
             
          
           
             Su●ton
             .
             Caesar
             .
             c
             79.
             
          
           
             Plutarch
             .
             in
             Caes.
             Dio.
             l.
             44.
             
          
           
             Plut.
             in
             Camill.
             
          
           
             Liv.
             l.
             8.
             c
             6.
             
          
           
             Plaut
             .
             Poenul
             ,
             Act.
             5.
             sc.
             3.
             
          
           
             sc.
             4.
             
          
           
             Capt.
             Act.
             4.
             sc.
             1.
             
          
           
             Act.
             5.
             sc.
             2.
             
          
           
             Turneb
             .
             Advers
             .
             l.
             11.
             c.
             17.
             
          
           
             Amphit
             .
             sc.
             1.
             
          
           
             Mostel
             .
             Act.
             2.
             sc.
             1.
             
          
           
             Curcul
             .
             c.
             1.
             
          
           
             Virgil
             -
             Aen.
             2.689
             .
          
           
             Aen.
             5.687
             .
          
           
             Aen.
             9.625
             .
          
           
             Aen.
             10.18
             .
          
           
             Sili
             .
             Ital.
             l.
             4.
             
          
           
             Pers.
             Satyr
             .
             3.
             
          
           
             Valer.
             Max.
             Praef.
             
          
           
             Cic.
             Divin
             .
             in
             Q.
             Caecil
             .
          
           
             Pro
             domo
             sua
             c.
             57.
             
          
           
             Pro
             Milon
             .
             c.
             31.
             
          
           
             Tacit.
             hist.
             l.
             4.
             c.
             58.
             
          
           
             Inscript
             .
             Antiq.
             23.12
             .
          
           
             Cicer.
             in
             Verr.
             l.
             4.
             c.
             29.
             
          
           
             Inscrip
             Ant.
             11.3
             ,
             4
             ,
             5.
             
          
           
             11.1
             ,
             2.
             
          
           
             Horat.
             Od.
             1.
             l.
             3.
             
          
           
             20.1
             .
          
           
             10.6
             .
          
           
             17.9
             .
          
           
             1064.11
             .
          
           
             2.11
             .
          
           
             De
             Nat.
             Deor
             .
             l.
             3.
             c.
             2.
             
          
           
             
               De
               Leg.
               l.
               2.
               c.
               12.
               
            
             
               De
               Arusp.
               Res.
               c.
               9.
               
               Plin.
               ep
               .
               l.
               9.
               c.
               8.
               
            
          
           
             
               Philip.
               13.5
               .
            
             
               de
               Div.
               l.
               1.
               c.
               34.
               
            
          
           
             2.
             c.
             34.
             
          
           
             c.
             37.
             
          
           
             Arrian
             .
             l.
             2.
             c.
             7.
             
          
           
             Card.
             Bona.
             Rerum
             Liturgic
             .
             l.
             2.
             c.
             4.
             
          
           
             §.
             7.
             
          
           
             Athenag
             .
             legat
             .
             pro
             Christ.
             p.
             6.
             ed.
             Iustin.
             
          
           
             p.
             7.
             
          
           
             p.
             14.
             
          
           
             
               Of
               the
               Laws
               of
               the
               Church
               ,
            
             ch
             .
             25.
             
          
           
             Tolet.
             Sum.
             Casuum
             .
             l.
             4
             c.
             14.
             n
             2.
             
          
           
             Cyril
             .
             c.
             Iul.
             l.
             2.
             p.
             60.
             
          
           
             Cyril
             .
             c.
             Iulian
             .
             l.
             6.
             p.
             193.
             
          
           
             l.
             9.
             p.
             311.
             
          
           
             Aquin.
             2.2
             .
             qu.
             94.
             art
             .
             2.
             
          
           
             Baron
             .
             A
             ,
             165.
             n.
             5.
             
          
           
             Euseb.
             l.
             7.
             c.
             11.
             
          
           
             p.
             15.
             
          
           
             p.
             17.
             
          
           
             p.
             18.
             
          
           
             p.
             20.
             
          
           
             p.
             22.
             
          
           
             p.
             23.
             
          
           
             p.
             24.
             
          
           
             §.
             8.
             
          
           
             Protrept
             .
             p.
             42.
             
             Ed.
             Paris
             .
          
           
             p.
             45.
             
          
           
             p.
             46.
             
          
           
             p.
             590.
             
          
           
             p.
             591.
             
          
           
             p.
             597.
             
          
           
             p.
             597.
             
          
           
             p.
             598.
             
          
           
             p.
             601.
             
          
           
             p.
             603.
             
          
           
             p.
             604.
             
          
           
             p.
             606.
             
          
           
             p.
             604.
             
          
           
             Cyril
             .
             c.
             Iul.
             l.
             1.
             
          
           
             p.
             609.
             
          
           
             p.
             611.
             
          
           
             p.
             612.
             
          
           
             §.
             9.
             
          
           
             Orig.
             c.
             Cels.
             l.
             5.
             p.
             247.
             
          
           
             l.
             6.
             p.
             320.
             l.
             4.
             p.
             200.
             
          
           
             l.
             8.
             p.
             392.
             
          
           
             p.
             421.
             p.
             419.
             
          
           
             p.
             421.
             
          
           
             p.
             381.
             
          
           
             l.
             1.
             p.
             10.
             
          
           
             l.
             3.
             p.
             158.
             
          
           
             l.
             8.
             p.
             414.
             
          
           
             p.
             415.
             
          
           
             l.
             7.
             p.
             275.
             
          
           
             l.
             3.
             p.
             140.
             
          
           
             l.
             4.
             p.
             181.
             
          
           
             l.
             5.
             p.
             260.
             
          
           
             l.
             6.
             p.
             276.
             
          
           
             p.
             280.
             
          
           
             p.
             285.
             
          
           
             p.
             287.
             
          
           
             l.
             7.
             p.
             360.
             p.
             363.
             
          
           
             §.
             10.
             
          
           
             S.
             Cyril
             .
             Alex.
             c.
             Iul.
             l.
             1.
             p.
             16.
             
          
           
             p.
             26.
             p.
             28.
             
          
           
             p.
             30.
             
          
           
             Theod.
             de
             cur
             .
             Graec.
             serm
             .
             2.
             
          
           
             Cyril
             .
             l.
             2.
             p.
             52.
             
          
           
             p.
             58.
             
          
           
             p.
             59.
             
          
           
             p.
             65.
             
          
           
             Cyril
             .
             l.
             2.
             p.
             44.
             
          
           
             l.
             4.
             p.
             115.
             
          
           
             p.
             121.
             
          
           
             p.
             122.
             
          
           
             p.
             123.
             
          
           
             l.
             5.
             p.
             155.
             
          
           
             Clem.
             Recogn
             .
             l.
             5.
             n.
             19.
             
          
           
             §.
             11.
             
          
           
             Tertul.
             Apolog
             .
             c.
             17.
             
          
           
             De
             Testim
             .
             animae
             .
          
           
             Ad
             Scap.
             c.
             4.
             
          
           
             Minut.
             Fel.
             in
             Octav.
             p.
             19.
             
          
           
             p.
             21.
             
          
           
             Arnob.
             c.
             gent.
             l.
             2.
             p.
             67.
             l.
             3.
             p.
             101.
             
          
           
             Lact.
             l.
             1.
             
             §.
             3.
             
          
           
             c.
             5
             ,
             6
             ,
             &c.
             
          
           
             S.
             Aug.
             de
             liv
             .
             Dei.
             l.
             4.
             c.
             9.
             
          
           
             De
             Consens
             .
             Evang.
             l.
             1.
             c.
             22.
             
          
           
             c.
             23.
             
             De
             Civ
             .
             Dei
             l.
             7.
             c.
             9.
             c.
             11.
             c.
             13.
             
          
           
             T.
             G.
             p.
             369.
             
          
           
             De
             Civ
             .
             Dei.
             l.
             4.
             c.
             11.
             c.
             24.
             
          
           
             De
             Civ
             .
             Dei
             l.
             4.
             c.
             27
             ,
             30
             ,
             31.
             
          
           
             l.
             6.
             c.
             5
             ,
             6
             ,
             7.
             c.
             10.
             
          
           
             T.G.
             p.
             368.
             
          
           
             De
             Civ
             .
             Dei
             l.
             4.
             c.
             32.
             
          
           
             l.
             6.
             c.
             1.
             
          
           
             l.
             8.
             c.
             9.
             c.
             10.
             c.
             11.
             
          
           
             c.
             22.
             
          
           
             c.
             13
             ,
             22.
             
          
           
             l.
             9.
             c.
             1.
             
          
           
             c.
             23.
             
          
           
             l.
             10.
             c.
             1.
             
          
           
             S.
             Aug.
             ep
             .
             43.
             
          
           
             Paul.
             Oros.
             hist.
             l.
             6.
             c.
             1.
             
          
           
             §.
             12.
             
          
           
             Euseb.
             Praep.
             Evang
             .
             l.
             1.
             c.
             6.
             c.
             9.
             c.
             10.
             
          
           
             S.
             Cyrill
             .
             c.
             Iulian.
             l.
             6.
             p.
             205.
             
          
           
             Maimon
             .
             More
             Nevoch
             .
             l.
             3.
             c.
             29.
             
          
           
             Not.
             in
             Specim
             .
             Histor.
             Arab.
             p.
             143.
             
          
           
             p.
             140.
             
          
           
             Not.
             in
             Spec.
             p.
             107.
             
          
           
             Abr.
             Ecchellens
             .
             Histor.
             Arab.
             c.
             6.
             in
             Chron.
             Orient
             .
          
           
             c.
             9.
             
          
           
             Gol.
             not
             .
             in
             Alferg
             .
             p.
             20.
             
          
           
             p.
             21.
             
          
           
             p.
             40.
             
          
           
             p.
             24.
             
          
           
             
               Lords
               descript
               .
               of
               the
               Persees
               ,
               p.
            
             5.
             
          
           
             p.
             8.
             p.
             44.
             
          
           
             Varen
             .
             de
             divers
             .
             gent.
             Relig
             .
             p.
             269.
             
          
           
             Voyage
             des
             Indes
             du
             Sr.
             Mandelslo
             .
             l.
             1.
             p.
             215.
             
          
           
             Schickard
             .
             Tarich
             .
             p.
             130.
             
          
           
             §.
             13.
             
          
           
             Xaver
             .
             epist.
             Indic
             .
             p.
             11.
             
          
           
             Tursell
             .
             vit
             .
             Xaver
             .
             l.
             2.6.9
             .
          
           
             
               Iarric
               .
               Rer.
               Indic
               .
               c.
               81.
               
            
             
               Bartoli
               de
               vitâ
               &
               gest
               .
               Xaverii
               .
               l.
               1.
               n.
               30
               ,
               31.
               
            
          
           
             Linda
             descript
             .
             Orbis
             ,
             p.
             1
             110.
             
          
           
             Voyage
             des
             Indes
             du
             Sr.
             Mandelslo
             ,
             l.
             1.
             p.
             201.
             
          
           
             
               Lords
               descript
               .
               of
               the
               Banian
               Religion
               ,
               p.
            
             60.
             
          
           
             Berniers
             Memoires
             Tom.
             3.
             p.
             157.
             
          
           
             Linda
             ,
             p.
             1108.
             
          
           
             Les
             voyages
             &
             observat
             .
             du
             Sieur
             de
             la
             Boullaye-le-Gouz
             ,
             c.
             11
             ,
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17
             ,
             18.
             
          
           
             Voyage
             des
             Indes
             du
             Sr.
             Mandelslo
             ,
             l.
             1.
             p.
             202
             ,
             204.
             
          
           
             
               Lords
               descript
               .
               of
               Banyans
               ,
               c.
            
             14.
             
          
           
             Kirch
             .
             China
             illustr
             .
             l.
             3.
             c.
             4.
             
          
           
             Marini
             Rolat
             .
             du
             Royaume
             de
             Tunquin
             .
             c.
             9.
             p.
             194.
             
          
           
             Bartoli
             de
             vit
             .
             Xaver
             .
             l.
             3.
             n.
             5.
             
             Trigaut
             .
             de
             exped
             .
             Christianâ
             apud
             Sinas
             ,
             l.
             1.
             c.
             10.
             
             Bartoli
             Histor
             .
             Asiat
             .
             l.
             1.
             n.
             55.
             
          
           
             Histor.
             Asiatic
             .
             l.
             1.
             n.
             75.
             
          
           
             Semedo
             
               Hist.
               of
            
             China
             ,
             p.
             1.
             c.
             18.
             
          
           
             Bartoli
             de
             vita
             &
             gestis
             Fran.
             Xaverii
             ,
             l.
             3.
             n.
             5
             ,
             6.
             
          
           
             Kircher
             .
             China
             illustr
             .
             part
             .
             2.
             c.
             1.
             
          
           
             Voyage
             du
             Greuber
             .
             p.
             18.
             
          
           
             Kirch
             .
             China
             ,
             p.
             2.
             c.
             4.
             
          
           
             §.
             14.
             
          
           
             Epistolae
             Indic
             .
             Antw.
             1605.
             p.
             839.
             
          
           
             Viaggi
             di
             Pietro
             Della
             Valle
             parte
             3.
             
             Letter
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             10.
             
          
           
             Bernier
             Memoires
             ,
             Tom.
             3.
             p.
             171.
             
          
           
             p.
             178.
             
          
           
             Trigaut
             .
             de
             exp
             .
             apud
             Sinas
             ,
             l.
             1.
             c.
             10.
             
          
           
             Possevine
             Biblioth
             .
             l.
             10.
             c.
             2.
             
          
           
             c.
             5.
             
          
           
             ●
             .
             6.
             
          
           
             §.
             15.
             
          
           
             Martin
             .
             praefat
             .
             Atlant
             .
             Sinic
             .
             p.
             7.
             
          
           
             Voyage
             du
             Greuber
             ,
             p.
             6.
             
          
           
             Semedo
             hist.
             of
             Chinach
             .
             18.
             
          
           
             Trigaut
             .
             de
             Christ.
             exped
             .
             apud
             Sinas
             ,
             l.
             1.
             c.
             10.
             
          
           
             Bartoli
             Asiat
             .
             hist.
             l.
             1.
             n.
             73.
             
          
           
             T.
             G.
             p.
             92.
             
          
           
             Bartoli
             hist.
             Asi.
             l.
             1.
             n.
             70.
             
          
           
             Thom.
             Hurtado
             Resolutiones
             de
             vero
             Martyrio
             Fidei
             ,
             p.
             487.
             
          
           
             Martin
             .
             hist.
             Sinic
             .
             l.
             4.
             p.
             151.
             
          
           
             Bartoli
             hist.
             Asiat
             .
             l.
             1.
             n.
             54.
             
             Trigaut
             .
             l.
             1.
             c.
             10.
             
          
           
             §.
             16.
             
          
           
             Ioh.
             à
             Plano
             Carpini
             Libellus
             historicus
             de
             Tartaris
             ,
             c.
             3.
             
          
           
             Paul.
             Venel
             .
             de
             Reg.
             orient
             .
             l.
             1.
             c.
             58.
             l.
             3.
             c.
             47.
             
          
           
             Specul
             .
             hist.
             l.
             29.
             c.
             72
             ,
             74.
             
          
           
             Gul.
             de
             Rubruquis
             Itiner
             .
             c.
             43.
             
          
           
             c.
             42.
             
          
           
             c.
             27.
             
          
           
             Haithon
             .
             Armen
             .
             hist.
             Orient
             .
             c.
             48.
             
          
           
             Greg.
             Abulpharai
             .
             hist.
             Dynast
             .
             p.
             285.
             p.
             290.
             
          
           
             Haithon
             .
             hist.
             Orient
             .
             c.
             16.
             
          
           
             Iac.
             Navarch
             .
             Epist.
             Asiatic
             .
             p.
             344.
             
          
           
             Niceph.
             Callisth
             .
             l.
             18.
             c.
             30.
             
          
           
             Ioseph
             .
             Acosta
             
               Natural
               and
               Moral
               History
               of
               the
               Indies
               ,
            
             l.
             5.
             c.
             8.
             
          
           
             De
             procuranda
             Indorum
             salute
             ,
             l.
             5.
             c.
             10.
             
          
           
             Euseb.
             Nieremb
             .
             hist.
             Natur.
             l.
             8.
             c.
             13.
             
          
           
             August
             .
             de
             Zárate
             ,
             l.
             2.
             
          
           
             Anton.
             de
             Calancha
             apud
             Ioach
             .
             Brul
             .
             hist.
             Per●●an
             .
             l.
             2.
             c.
             9.
             
          
           
             Le
             Commentaire
             Royal
             Des
             Ynca
             's
             liv
             .
             2.
             c.
             1.
             
          
           
             c.
             2.
             
          
           
             c.
             3.
             p.
             146.
             
          
           
             l.
             3.
             c.
             20.
             
          
           
             c.
             21.
             
          
           
             l.
             6.
             c.
             30.
             
          
           
             c.
             3.
             
          
           
             l.
             9.
             c.
             9.
             
          
           
             l.
             9.
             c.
             4.
             
          
           
             Acosta
             l.
             5.
             c.
             4.
             
          
           
             Hariots
             
               descript
               .
               of
            
             Virgin.
             
          
           
             Purchas
             Pilgr
             .
             l.
             8.
             c.
             6.
             
          
           
             Creux
             .
             hist.
             Canad
             .
             l.
             1.
             p.
             78.
             
          
           
             p.
             86.
             
          
           
             Leo
             Afric
             .
             descrip
             .
             Afric
             .
             l.
             1.
             
          
           
             Varen
             .
             de
             divers
             .
             gent.
             Relig.
             p.
             304.
             
          
           
             Mandelslo
             Voyage
             l.
             3.
             
          
           
             Barros
             Dec.
             1.
             l.
             10.
             c.
             1.
             
          
           
             Linda
             descript
             .
             Orbis
             ,
             p.
             1149.
             
          
           
             Archontolog
             .
             Cosmic
             .
             de
             Mosco
             .
             §.
             44.
             
          
           
             Briet
             .
             Geog.
             To.
             2.
             l.
             6.
             c.
             2.
             
          
           
             Indiae
             vera
             descript
             .
             p.
             118.
             
          
           
             Piment
             .
             in
             Ep.
             Ind.
             Ioseph
             .
             Indi
             Navig
             .
             c.
             3.
             
          
           
             Lud.
             Vartom
             .
             Navig
             .
             l.
             5.
             c.
             21.
             
          
           
             Iarric
             .
             Rerum
             Indic
             .
             l.
             1.
             c.
             4.
             
          
           
             Linda
             .
             p.
             1145.
             
             Linschot
             .
             Navig
             .
             c.
             33.
             
          
           
             Schoutens
             
               descript
               .
               of
            
             Siam
             .
             p.
             141.
             
          
           
             Relation
             du
             voyage
             de
             Mons.
             l'
             Eveque
             de
             Beryte
             ,
             c.
             13.
             p.
             170.
             
          
           
             Campanel
             .
             Atheism
             .
             triumph
             .
             c.
             11.
             p.
             155.
             
          
           
             Edda
             Islandorum
             edita
             à
             Resenio
             Hauniae
             .
             A.
             D.
             1665.
             
          
           
             Mytholog
             .
             304.
             
          
           
             Olai
             Magni
             hist.
             l.
             3.
             c.
             3.
             
          
           
             Steph.
             Stephan
             .
             Comment
             .
             in
             Sax.
             Gr.
             l.
             6.
             
          
           
             
               Ola.
               Worm
               .
               Mon.
               Dan.
               l.
               1.
               c.
               4.
               
            
             
               Alb.
               Crant
               .
               Vandal
               .
               l.
               1.
               
            
             
               Ioh.
               Magn.
               hist.
               Goth.
               l.
               1.
               c.
               8.
               
            
             
               Schesser
               .
               Lappon
               .
               c.
               7.
               p.
               61.
               c.
               10.
               
            
          
           
             Ioh.
             Lasicius
             de
             Samogit
             .
             p.
             46.
             
          
           
             Ioh.
             Meletii
             ep
             .
             de
             Relig.
             Boruss
             .
          
           
             §.
             17.
             
          
           
             Athanas.
             c.
             Arian
             .
             orat
             .
             1.
             p.
             286.
             ed.
             Par.
             
          
           
             p.
             296.
             
          
           
             p.
             297.
             
          
           
             Orat.
             3.
             p.
             385.
             
          
           
             p.
             387.
             
          
           
             p.
             394.
             
          
           
             Orat.
             4.
             p.
             ●64
             .
          
           
             Baron
             .
             Ann.
             To.
             1.
             in
             Fine
             .
          
           
             Tom.
             2.
             
             A
             ▪
             306.
             in
             Fin.
             
          
           
             Athan.
             or
             .
             4.
             p.
             468.
             
          
           
             p.
             469.
             
          
           
             Epist.
             ad
             Adelph
             .
             p.
             157
             ,
             158
             ,
             160
             ,
             161.
             
          
           
             Greg.
             Nazian
             .
             orat
             .
             40.
             p.
             669.
             
          
           
             Greg.
             Nyssen
             .
             in
             laud.
             Basil.
             Tom.
             3.
             p.
             484.
             
          
           
             De
             Fide
             ad
             simpl
             .
             Tom.
             3.
             p.
             38.
             
          
           
             Greg.
             Nyssen
             .
             c.
             Eunom
             .
             orat
             .
             2.
             p.
             450.
             
          
           
             p.
             437.453
             .
          
           
             Orat.
             4.
             p.
             563.
             
          
           
             p.
             443.
             
          
           
             S.
             Basil.
             homil
             .
             27.
             
             Sabel
             .
             &
             Ari.
             
          
           
             C.
             Eunom
             .
             l.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Epiph.
             haeres
             .
             64.
             n.
             8.
             
          
           
             Haeres
             .
             69.
             n.
             31.
             
          
           
             n.
             36.
             
          
           
             Ancor
             .
             n.
             50.
             
          
           
             Haeres
             .
             78.
             n.
             23.
             
          
           
             
               Haeres
               .
               79.
               n.
               4.
               
            
             
               78.
               n.
               23.
               
            
          
           
             79.
             n.
             5.
             
          
           
             n.
             4.
             
          
           
             78.
             n.
             24.
             
          
           
             79.
             n.
             4.
             
          
           
             78.
             n.
             23.
             
          
           
             79.
             n.
             1.
             
          
           
             78.
             n.
             23.
             
          
           
             79.
             n.
             7
             ,
             9.
             
          
           
             S.
             Cyril
             .
             Alex.
             Thesaur
             .
             assert
             .
             15.
             p.
             149.
             
          
           
             Assert
             .
             32.
             p.
             307.
             
          
           
             p.
             314.
             
          
           
             De
             Incarn
             .
             unigenit
             .
             p.
             700.
             
          
           
             Concil
             .
             Ephes.
             Cyril
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             §.
             31.
             
          
           
             Comment
             .
             in
             Evang.
             Ioh.
             l.
             2.
             p.
             217.
             
          
           
             l.
             10.
             p.
             850.
             
          
           
             Dialog
             .
             4.
             de
             Trinit
             .
             p.
             512.
             
          
           
             p.
             528
             ,
             529.
             
          
           
             Dial.
             5.
             p.
             566.
             
          
           
             Theodor.
             de
             haeret
             .
             fab
             .
             l.
             5.
             c.
             3.
             
          
           
             v.
             Theod.
             in
             Exod.
             q.
             37.
             in
             Rom.
             1.24
             .
          
           
             S.
             Chrysost.
             Tom.
             6.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             p.
             955.
             
          
           
             S.
             Ambros.
             de
             Fide
             ,
             l.
             1.
             c.
             7.
             ad
             Grat.
             De
             Fide
             c.
             Arian
             .
             c.
             2.
             
          
           
             De
             Incarn
             .
             Sacr.
             c.
             8.
             
          
           
             S.
             Aug.
             c.
             Sermon
             .
             Arian
             .
             c.
             29.
             c.
             Max.
             l.
             1.
             
          
           
             l.
             3.
             c.
             4.
             
             Ep.
             66.
             
          
           
             §.
             1.
             
          
           
             Aquin.
             2.2
             .
             q.
             102.
             art
             .
             2.
             
          
           
             q.
             103.
             art
             .
             1.
             
          
           
             
               Vasquez
               in
            
             3.
             
               part
               .
               Tho.
               disp
            
             .
             93.
             c.
             1.
             
          
           
             
               Suarez
               .
               in
            
             3.
             
               part
               .
               disp
            
             .
             51.
             q.
             25.
             sect
             .
             1.
             
          
           
             
               Tanner
               .
               Theolog
               .
               Scholast
               .
               Disp.
            
             5.
             
               de
               Rel.
               q.
            
             2.
             dub
             .
             1.
             n.
             27.
             
          
           
             
               Pujol
               .
               de
               sacro
               adorat
               .
               cultu
               disp
               .
            
             1.
             sect
             .
             1.
             
          
           
             
               Gamache
               .
               Comment
               .
               in
            
             3.
             
               p.
               Th.
               q.
            
             25.
             
               de
               Adorat
            
             .
          
           
             
               Ysambert
               .
               in
            
             3.
             
               part
               .
               Thom.
               ad
               .
               q.
            
             25.
             
          
           
             
               Lugo
               de
               mysterio
               Incarn
               .
               disp
               .
            
             33.
             n.
             2.
             
          
           
             
               Arriaga
               in
            
             3.
             
             
               Th.
               disp
            
             .
             50.
             sect
             .
             1.
             
          
           
             
               Bellarm.
               de
               sanct
               .
               beatit
               .
               l.
            
             1.
             c.
             12.
             
          
           
             §.
             2.
             
          
           
             
               T.G.
               p.
            
             178.
             p.
             288.
             
          
           
             
               T.G.
               p.
            
             182.
             
          
           
             
               Ceremon
               .
               Rom.
               l.
            
             1.
             sect
             .
             6.
             
          
           
             §.
             3.
             
          
           
             
               De
               Invent.
               l.
            
             2.
             c.
             53.
             
          
           
             Aqu.
             2.2
             .
             q.
             81.
             art
             .
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             5.
             
          
           
             
               Cajet
               .
               Comment
               .
               in
               Aq.
            
             2.2
             .
             q.
             81.
             art
             .
             3.
             
          
           
             Aq.
             2.2
             .
             q.
             85.
             art
             .
             2.
             
          
           
             
               Aqu.
               c.
               Gentes
               c.
            
             120.
             
          
           
             Aq.
             2.2
             .
             q.
             94.
             art
             .
             2.
             
          
           
             art
             .
             3.
             
          
           
             
               Suarez
               in
            
             3.
             
               p.
               q.
            
             25.
             disp
             .
             51.
             sect
             .
             4.
             
          
           
             §.
             4.
             
          
           
             Mat.
             4.10
             ▪
             
          
           
             
               Tanner
               .
               To.
            
             3.
             disp
             .
             5.
             
               de
               Rel.
               q.
            
             2
             dub
             .
             1.
             n.
             19.
             
          
           
             
               Vasquez
               in
            
             3.
             
               p.
               Thom.
               disp
            
             .
             110.
             
             ●
             .
             5.
             
          
           
             disp
             .
             94.
             c.
             1.
             
          
           
             
               Bellarm.
               de
               sanct
               .
               beatit
               .
               l.
            
             1.
             c.
             14.
             
          
           
             
               Arriag
               .
               in
            
             3.
             
               p.
               Th.
               disp
            
             .
             54.
             sect
             .
             1.
             n.
             5.
             
          
           
             
               Pujol
               de
               cultu
               Adorat
               .
               disp
               .
            
             2.
             sect
             .
             3.
             
               in
               fin
            
             .
          
           
             Aq.
             2.2
             .
             q.
             84.
             art
             .
             1.
             
             
               Tanner
               .
               ubi
               supra
            
             .
          
           
             
               Cajet
               .
               in
               Aq.
            
             
          
           
             
               
                 Suarez
                 in
              
               3.
               
                 p.
                 disp
              
               .
               52.
               sect
               .
               3.
               
            
             
               
                 Vasquez
                 .
                 disp
              
               .
               97.
               c.
               3.
               
            
             
               
                 Pujol
                 .
                 ib.
              
               
            
          
           
             
               De
               sanct
               .
               beat
               .
               l.
            
             1.
             c.
             12.
             
          
           
             
               Arriag
               .
               ad
            
             3.
             
               p.
               disp
            
             .
             51.
             sect
             .
             6.
             
               in
               sine
            
             .
          
           
             
               Suarez
               in
            
             3.
             
               p.
               quest
            
             .
             51.
             sect
             .
             4.
             quest
             .
             52.
             sect
             .
             3.
             
          
           
             
               T.G.
               p.
            
             393.
             
          
           
             Disput.
             52.
             sect
             .
             2.
             
          
           
             
               Cajet
               .
               in
            
             2.2
             .
             q.
             86.
             art
             .
             4.
             
          
           
             
               Lugo
               de
               Myst.
               Incarn
               .
               disp
               .
            
             33.
             sect
             .
             1.
             n.
             22
             ,
             &c.
             
          
           
             §.
             5.
             
          
           
             
               Arrian
               de
               exped
               .
               Alex.
               l.
            
             4.
             
             
               Curt.
               l.
            
             8.
             
          
           
             
               Plutarch
               vit
               .
               Artaxerx
               .
               Aelian
               .
               Var.
               hist.
               l.
            
             1.
             c.
             21.
             
          
           
             
               Iustin.
               l.
            
             5.
             
          
           
             
               Isocrat
               .
               Panegyr
            
             .
          
           
             
               Herod
               .
               l.
            
             7.
             
          
           
             
               Val.
               Max.
            
             6.
             c.
             3.
             l
          
           
             
               Plutarch
               in
               Themist
            
             .
          
           
             
               T.G.
               p.
            
             190.
             
          
           
             
               Cajet
               .
               in
               Aq.
            
             2.2
             .
             qu.
             103.
             art
             .
             3.
             
          
           
             
               T.
               G.
               p.
            
             88
             ,
             89.
             
          
           
             §.
             7.
             
          
           
             
               Maimon
               .
               de
               Idol
               .
               c.
            
             3.
             sect
             .
             2
             ,
             3
             ,
             4
             ,
             5.
             
          
           
             Exod.
             22.20
             .
          
           
             Aquin.
             2.2
             .
             q.
             85.
             art
             .
             2.
             
          
           
             
               T.G.
               p.
            
             389.
             
          
           
             p.
             395.
             
          
           
             
               Bona
               de
               rebus
               Liturg.
               l.
            
             2.
             c.
             9.
             
          
           
             
               Bona
               Append
               .
               p.
            
             545.
             
          
           
             
               Bellarm.
               de
               cultu
               sanct
               .
               l.
            
             3.
             c.
             4.
             
          
           
             Aqu.
             2.2
             .
             qu.
             85.
             art
             .
             1.
             
          
           
             §.
             8.
             
          
           
             Mat.
             4.10
             .
          
           
             
               
                 Concil
                 .
                 Nicen
              
               .
               2.
               
               
                 Leonard
                 Ruben
                 .
                 de
                 Idolol
                 .
                 l.
              
               2.
               c.
               15.
               n.
               1.
               
            
             
               
                 Bellar.
                 de
                 sanct
                 .
                 Beatit
                 .
                 l.
              
               1.
               c.
               14
            
          
           
             Aq.
             2.2
             .
             q.
             84.
             art
             .
             1
             ,
             2.
             
          
           
             
               
                 Ysambert
                 .
                 in
              
               3.
               part
               .
            
             
               
                 Thom.
                 ad
                 q.
              
               25.
               disp
               .
               1.
               art
               .
               4.
               
            
          
           
             
               Damascen
               .
               orat
            
             .
             3.
             p.
             775.
             
             Synod
             .
             7.
             
             Act.
             4.
             
             
               Vasq.
               in
            
             3.
             
               p.
               disp
            
             .
             93.
             c.
             4.
             
          
           
             
               Aug.
               de
               Civit
               .
               Dei.
               l.
            
             10.
             c.
             19
             
          
           
             
               Suarez
               ad
            
             3.
             
               p.
               Th.
               q.
            
             25
             disp
             .
             51.
             sect
             .
             4.
             
          
           
             
               Vasquez
               ad
            
             3.
             
               p.
               disp
            
             .
             93.
             q.
             25.
             art
             .
             5.
             
          
           
             
               Ysambert
               .
               ad
            
             3.
             
               p.
               q.
            
             25.
             desp
             .
             1.
             art
             .
             4.
             
               in
               fine
            
             .
          
           
             
               Tanner
               .
               ad
            
             3.
             
               p.
               disp
            
             .
             5.
             
               de
               Relig.
               q.
            
             3.
             dub
             .
             1.
             n.
             8.
             
          
           
             
               T.G.
               p.
            
             391.
             
          
           
             
               Arriaga
               in
            
             3.
             
               p.
               Thom.
               Disp.
            
             50.
             sect
             .
             4.
             n.
             45.
             
          
           
             Psal.
             95.6
             .
          
           
             Aq.
             2.2
             .
             q.
             84.
             art
             .
             1.
             
          
           
             
               Athanas.
               orat
            
             .
             4.
             
               c.
               Arrian
               .
               p.
            
             467.
             
          
           
             Exod.
             3.5
             .
          
           
             Iosh.
             5.14
             .
          
           
             Exod.
             23.21
             ,
             22
             ,
             23.
             
          
           
             33.2
             ,
             14.
             
          
           
             
               Petav.
               de
               Trinit
               .
               l.
            
             8.
             c.
             2.
             
          
           
             §.
             9.
             
          
           
             
               Innocent
               .
               3.
               
                 de
                 Myst.
                 Missae
                 l.
              
               3.
               c.
               11.
               
            
             
               
                 Durand
                 .
                 Ration
                 .
                 divin
                 .
                 offic
                 .
                 l.
              
               8.
               
                 c.
                 ult
                 .
                 Bellarm.
                 de
                 sanct
                 .
              
            
             
               
                 Beatit
                 .
                 l.
              
               1.
               c.
               12.
               
            
             
               
                 Bona
                 de
                 reb
                 .
                 Liturg.
                 l.
              
               1.
               c.
               19.
               
            
             
               
                 Bellarm.
                 de
                 cultusanctorum
                 l.
              
               2.
               c.
               4
            
          
           
             
               Isidor
               .
               Origin
               .
               l.
            
             15.
             c.
             4.
             
          
           
             
               
                 Turneb
                 .
                 Advers
                 .
                 l.
              
               19.
               c.
               5.
               
            
             
               
                 Varro
                 de
                 Ling.
                 Lat.
                 l.
              
               6.
               
            
          
           
             
               A.
               Gell.
               l.
            
             14.
             c.
             7.
             
          
           
             
               Isid.
               Orig.
               l.
            
             15.
             c.
             4.
             
          
           
             
               Mat.
               21.13
               Mark
               11.17
               .
            
             
               Luk.
               19.46
            
          
           
             
               Trigaut
               .
               Exped
               .
               Sin.
               l.
            
             5.
             c.
             15.
             
          
           
             
               S.
               Basil.
               ep
               .
               ad
               Caesariens
               .
               ed.
               
               Basil.
               p.
            
             361
             
          
           
             
               Ambros.
               desp
               .
               sancto
               .
               l.
            
             3.
             c.
             13.
             
          
           
             
               S.
               Syril
               .
               Thesaur
               .
               sid
               .
               l.
            
             34.
             p.
             357.
             
             
               S.
               August
               .
               ep
            
             .
             66.
             c.
             
          
           
             
               Sermon
               .
               Arrian
               .
               c.
            
             20.29
             .
             
               c.
               Maxim.
               l.
            
             1.
             c.
             11.
             l.
             2.
             c.
             11.
             l.
             3.
             c.
             3.
             
          
           
             
               Petav.
               de
               Trinit
               .
               l.
            
             2.
             c.
             16.
             n.
             11.
             
          
           
             §.
             10.
             
          
           
             
               T.
               G.
               p.
            
             90.
             
          
           
             Exod.
             30.8.10
             .
          
           
             2
             King.
             18.4
             .
          
           
             
               Bellarm.
               de
               imag
               .
               sanct
               .
               l.
            
             2.
             c.
             17.
             
          
           
             
               Paul.
               Maria
               Quarti
               Comment
               .
               in
               Rubric
               Missal
               .
               part
               .
            
             2.
             tit
             .
             4.
             sect
             .
             1.
             dub
             .
             2.
             
          
           
             
               Catharin
               .
               de
               cultu
               &
               adorat
               .
               imaginum
               .
               p.
            
             126.
             
          
           
             
               Sander
               .
               de
               honorat
               .
               imaginum
               adorat
               .
               l.
            
             2.
             p.
             138.
             
          
           
             
               Alan
               .
               Copi
               Dialog
            
             .
             5.
             p.
             662.
             
          
           
             
               Vasquez
               in
            
             3.
             
               p.
               disp
            
             .
             104.
             art
             .
             3.
             c.
             5.
             
          
           
             
               T.G.
               p.
            
             428.
             
          
           
             
               Bellarm.
               de
               sanct
               .
               beat
               .
               l.
            
             1.
             c.
             13.
             
          
           
             Ezek.
             8.9
             ,
             10
             ,
             11.
             
          
           
             §.
             11.
             
          
           
             Luk.
             19.48
             .
          
           
             
               T.G.
               p.
            
             288.
             
          
           
             
               
                 Bellarm.
                 de
                 Sanct.
              
               
            
             
               
                 Beatit
                 .
                 l.
              
               1.
               c.
               19
               ,
               20.
               
               
                 Perron
                 Replic
                 .
                 l.
              
               5.
               p.
               981.
               
            
             
               
                 Suarez
                 in
              
               3.
               
                 p.
                 Th.
                 fo
              
               .
               2.
               disp
               .
               42.
               sect
               .
               1.
               
                 de
                 orat
                 .
                 l.
              
               1.
               c.
               10.
               
            
          
           
             Deut.
             5.27
             .
          
           
             
               
                 Reuchlin
                 .
                 de
                 arte
                 Cabalist
                 .
                 l.
              
               3.
               
            
             
               
                 Vorstius
                 in
                 Maim
                 .
                 de
                 Fund
                 .
                 legis
                 p.
              
               16
               ,
               17.
               
            
          
           
             
               Abarb.
               de
               capite
               fidei
               c.
            
             12.
             
               ad
               dub
            
             .
             2.
             
          
           
             Gen.
             24.7
             .
          
           
             
               Athanas.
               c.
               Arrian
               orat
            
             .
             4.
             p.
             464.
             
          
           
             
               Cyrill
               .
               thesaur
               .
               assert
            
             .
             20.
             p.
             209.
             
               S.
               Hier.
               in
               Proverb
            
             .
             2.
             
          
           
             
               Maimon
               .
               ap
               .
               Abrav
               .
               p.
            
             7.
             
          
           
             
               Abrav
               .
               de
               capite
               fidei
               c.
            
             12.
             p.
             43.
             
          
           
             
               Maim
               .
               More
               Nevoch
               .
               l.
            
             1.
             c.
             36.
             
          
           
             
               Veri
               Cultûs
               unitas
               ,
               &c.
               Auct
               .
               L.S.
               Lond.
            
             1643.
             
          
           
             §.
             12.
             
          
           
             
               Aq.
               2.2
               .
               q.
               88.5
               .
            
             
               
                 Bellarm.
                 de
                 cultu
                 sanct
                 .
                 l.
              
               2.
               c.
               9.
               
            
          
           
             
               Cajet
               .
               in
               Aq.
               ib.
            
             
          
           
             
               De
               sanct
               .
               beat
               .
               l.
            
             1.
             c.
             20.
             
          
           
             §.
             13.
             
          
           
             
               August
               .
               de
               consens
               .
               Evangel
               .
               l.
            
             1.
             c.
             18.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             8.
             p.
             384.
             
          
           
             
               Hilar.
               de
               Trinit
               .
               l.
            
             5.
             p.
             54.
             
          
           
             
               Chrysost.
               hom
            
             .
             60.
             
               ad
               pop
               .
               Antioch
            
             .
          
           
             1
             Cor.
             10.7.14
             .
          
           
             1
             S.
             John
             5.21
             .
          
           
             §.
             14.
             
          
           
             T.G.
             p.
             28
             ,
             29.
             
          
           
             ●
             323.
             
          
           
             T.G.
             p.
             24
             ,
             &c.
             
          
           
             p.
             24
             ,
             25
             ,
             26.
             
          
           
             P.
             29.
             
          
           
             §.
             15.
             
          
           
             
               Epiphan
               .
               haer
            
             .
             64.
             
          
           
             
               Baron
               .
               A.
            
             302.
             n.
             90.
             
          
           
             
               Bellar.
               de
               R.
               Pont.
               l.
            
             4.
             c.
             8.
             
          
           
             
               B●●on
               .
               not
               .
               in
               Martyrol
               .
               Rom.
               Decemb.
            
             25.
             
          
           
             T.
             G.
             p.
             420.
             
          
           
             
               De
               Civit.
               Dei
               ,
               l.
            
             6.
             c.
             20.
             
          
           
             
               De
               Verae
               Relig.
               c.
            
             5.
             
          
           
             Aq.
             2.2
             .
             q.
             94.
             art
             .
             2.
             
          
           
             
               Greg.
               de
               Valent.
               de
               Idolol
               .
               l.
            
             1.
             c.
             1.
             
          
           
             
               Tanner
               .
               to
            
             .
             3.
             disp
             .
             5.
             q.
             7.
             dub
             .
             1.
             
          
           
             
               T.
               G.
               p.
            
             99.
             
          
           
             
               Cicero
               de
               Divin
               .
               l.
            
             2.
             c.
             41.
             
          
           
             
               Bellarm
               ,
               de'
               
               Sanct.
               Beat.
               l.
            
             1.
             c.
             20.
             
          
           
             §.
             16.
             
          
           
             
               T.
               G.
               p.
            
             353.
             
          
           
             P.
             355.
             
          
           
             P.
             386.
             
          
           
             
               Suarez
               de
               Virtut
               .
               Relig
               .
               To.
            
             2.
             l.
             1.
             c.
             3.
             
          
           
             
               Gul.
               Paris
               .
               Rhet.
               Div.
               c.
            
             2.
             
          
           
             §.
             17.
             
          
           
             
               T.G.
               p.
            
             334.
             
          
           
             
               T.G.
               p.
            
             399.
             
          
           
             p.
             407.
             
          
           
             
               T.G.
               p.
            
             407.
             
          
           
             Renat
             .
             Rapini
             Odarum
             liber
             p.
             46.
             
             Paris
             .
             1670.
             
          
           
             §.
             18.
             
          
           
             
               Franc.
               Horant
               .
               Loc.
               Catholic
               .
               l.
            
             3.
             p.
             127.
             
             
               Ed.
               Ven.
            
             
          
           
             
               Cop.
               Dialog
            
             .
             3.
             
             
               Martin
               .
               Peres
               .
               Ayal
               .
               de
               Tradit
               .
               part
               .
            
             3.
             p.
             105.
             
          
           
             
               T.G.
               p.
            
             399.
             
          
           
             
               Lud.
               Viv.
               in
               Aug.
               de
               Civ
               .
               Dei
               l.
            
             8.
             c.
             27.
             
          
           
             
               T.G.
               p.
            
             436.
             
          
           
             
               Polyd.
               Virg.
               de
               Invent.
               Rer.
               l.
            
             6.
             c.
             1
             1.
             
          
           
             c.
             13.
             
          
           
             
               Cassand
               .
               consuit
               .
               art
            
             .
             21.
             
          
           
             
               Erasm.
               Eccles
               .
               l.
            
             2.
             
          
           
             §.
             19.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             1.
             p.
             10.
             
          
           
             L.
             8.
             p.
             416.
             
          
           
             L.
             5.
             p.
             233.
             
          
           
             P.
             238.
             
          
           
             
               T.G.
               p.
            
             361.
             
          
           
             
               Ricard
               .
               de
               Laud.
               Mariae
               l.
            
             2.
             p.
             2.
             
          
           
             
               Euseb.
               hist.
               Eccles.
               l.
            
             4.
             c.
             15.
             
          
           
             
               T.G.
               p.
            
             340.
             
          
           
             
               T.G.
               p.
            
             341
             ,
             342.
             
          
           
             p.
             347.
             
          
           
             
               T.G.
               p.
            
             341.
             
          
           
             
               T.G.
               p.
            
             348.
             
          
           
             
               Plin.
               l.
            
             10.
             ep
             .
             97.
             
          
           
             
               Greg.
               Naz.
               orat
            
             .
             1.
             
               in
               Iul.
            
             
          
           
             
               Iac.
               Gothofred
               .
               Iulian
               orat
               .
               p.
            
             66.
             
          
           
             
               Cod.
               Theodos
            
             .
             15.
             tit
             .
             4.
             l.
             1.
             
          
           
             §.
             20.
             
          
           
             
               S.
               Cyrill
               .
               c.
               Iulian.
               l.
            
             6.
             p.
             203.
             
          
           
             
               c.
               Iul.
               l.
            
             10.
             
          
           
             p.
             336.
             
          
           
             p.
             338.
             
          
           
             L.
             4.
             p.
             124.
             
          
           
             §.
             21.
             
          
           
             
               T.G.
               p.
            
             431.
             
          
           
             
               Aug.
               de
               ver
               .
               Rel.
               c.
            
             55.
             
          
           
             Tract
             .
             23.
             
               in
               Evang.
               Ioh.
            
             
          
           
             
               De
               quantit
               .
               an
               .
               c.
            
             34.
             
          
           
             
               Aug.
               ep
            
             .
             45.
             
          
           
             
               De
               Civ
               .
               Dei
               l.
            
             9.23
             .
          
           
             L.
             10.
             c.
             1.
             
          
           
             c.
             4.
             
          
           
             
               De
               ver
               .
               Rel.
               c.
            
             55.
             
          
           
             
               Mart.
               Peres
               .
               de
               trad
               .
               p.
            
             3.
             cons.
             7.
             
          
           
             
               Q.
               in
               Exod.
            
             61.
             
          
           
             
               T.G.
               p.
            
             386.
             
          
           
             
               Cicer.
               Verr.
            
             6.
             
          
           
             
               In
               Catil
            
             .
          
           
             
               Plin.
               hist.
               nat
               .
               l.
            
             28.
             c.
             2.
             
          
           
             
               Macrob.
               Saturn
               .
               l.
            
             1.
             c.
             9.
             
          
           
             
               Serv.
               in
               Aeneid
            
             .
             7.
             
          
           
             
               Arnob.
               c.
               gent.
               l.
            
             3.
             
          
           
             
               De
               Civ
               .
               Dei
               ,
               l.
            
             19.
             
          
           
             
               T.G.
               p.
            
             431.
             
          
           
             
               C.
               Faust.
               Manich.
               l.
            
             20.
             c.
             21.
             
          
           
             
               De
               Civit.
               Dei
               ,
               l.
            
             22.
             c.
             10.
             
          
           
             
               Forbs
               considerat
               .
               Mod.
               p.
            
             317.
             
          
           
             
               T.G.
               p.
            
             448.
             
          
           
             
               Aug.
               serm
               .
               de
               Temp.
            
             237.
             
          
           
             
               De
               divers
               .
               serm
            
             .
             48.
             
          
           
             
               Ambr.
               l.
            
             5.
             epist.
             33.
             
          
           
             
               Iust.
               Apol.
            
             2.
             p.
             98.
             
          
           
             
               Concil
               .
               Laodic
               .
               c.
            
             19.
             
          
           
             
               Constit.
               Apost
               .
               l.
            
             2.
             c.
             57.
             
          
           
             L.
             8.
             c.
             6
             ,
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12.
             
          
           
             
               Dionys.
               Hierarch
               .
               c.
            
             3.
             
             Sect.
             6.
             
          
           
             
               Concil
               .
               Nicen
               .
               c.
            
             11
             ,
             12
             ,
             13.
             
          
           
             
               T.G.
               p.
            
             442.
             
          
           
             
               Bona
               de
               rebus
               Liturg.
               l.
            
             1.
             c.
             16.
             
          
           
             
               Chrys.
               hom
            
             .
             79.
             
               ad
               pop
               .
               Antioch
            
             .
          
           
             
               Aug.
               de
               ser.
               Dominî
               in
               Monte
               l.
            
             2.
             c.
             12.
             
          
           
             
               De
               verb.
               Dom.
               in
               Evang.
               secundum
               Luc.
               ser.
            
             28.
             
          
           
             
               Aug.
               ep
            
             .
             107.
             
          
           
             
               Aug.
               Retract
               .
               l.
            
             2.
             c.
             11.
             
          
           
             Ep.
             59.
             
          
           
             
               Codex
               Eccles
               .
               Afric
               .
               c.
            
             106.
             
          
           
             
               Tertull.
               de
               orat
               .
               c.
            
             10.
             c.
             14.
             
               de
               exhort
               .
               cast
               .
               c.
            
             11.
             
          
           
             
               In
               Evang.
               Ioh.
               tract
            
             .
             84.
             
          
        
         
           Notes for div A61535-e95610
           
             §.
             1.
             
          
           
             
               Disc.
               of
               Idol
               .
               ch
            
             .
             1.
             sect
             .
             7.
             
          
           
             Acts
             17.24
             ,
             25
             ,
             29.
             
          
           
             Rom.
             1.19
             
          
           
             v.
             21.
             
          
           
             v.
             23.
             
          
           
             v.
             18
             ,
             21.
             
          
           
             
               Trigant
               .
               de
               Christ.
               Exped
               .
               apud
               Sinas
               l.
            
             5.
             c.
             16.
             p.
             588
             
          
           
             Ch.
             1.
             
             Sect.
             8.
             
          
           
             
               Clem.
               Strom.
            
             5.
             p.
             559.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             7.
             p.
             375.
             
          
           
             Ch.
             1.
             
             Sect.
             6.
             
          
           
             §.
             2.
             
          
           
             
               T.G.
               p.
            
             96.
             
          
           
             
               Thucydid
               .
               l.
            
             6.
             
          
           
             
               Ioh.
               Lorin
               .
               in
               Act.
               Ap.
               c.
            
             17.
             v.
             29.
             
          
           
             
               Serv.
               in
            
             4.
             
             Aen.
             
          
           
             
               Corn.
               à
               Lap.
               in
               loc
            
             .
          
           
             Est.
             in
             difficil
             .
             loc
             .
             ad
             loc
             .
          
           
             
               
                 Cicer.
                 de
                 Nat.
                 Deor.
                 l.
              
               1.
               
            
             
               
                 Lactant.
                 de
                 Ira
                 Dei
                 ,
                 c.
              
               4.
               
            
          
           
             
               Epiph.
               haet
            
             .
             70.
             
          
           
             
               Aug.
               de
               haet
               .
               c.
            
             50.
             
          
           
             
               Neceph
               .
               hist.
               l.
            
             13.
             c.
             12.
             
          
           
             
               
                 Pamel
                 .
                 de
                 Paradox
                 .
                 Tertull.
                 c.
              
               15.
               
            
             
               
                 Petav.
                 dogm
                 .
                 Theol
                 .
                 To.
              
               1.
               l.
               2.
               c.
               1.
               sect
               .
               7.
               
            
          
           
             §.
             3.
             
          
           
             
               Petav.
               i●
               .
               sect
            
             .
             9.
             
          
           
             
               Tertull.
               de
               resur
               .
               carn
               .
               c.
            
             6.
             
          
           
             
               Aug.
               Steuc
               .
               Eugub
               .
               Cosmop
               .
               p.
            
             46.
             
          
           
             
               T.
               G.
               p.
            
             75.
             
          
           
             
               T.G.
               p.
            
             348.
             
          
           
             p.
             390.
             
          
           
             
               Cajet
               .
               in
               loc
            
             .
          
           
             
               
                 Lorin
                 .
                 in
                 loc
              
               .
            
             
               Aug.
               1.
               
                 c.
                 Cresc
                 .
                 c.
              
               29.
               
                 in
                 ep
                 .
                 ad
                 Rom.
                 c.
              
               1.
               
               
                 Isid.
                 Pelus
                 .
                 l.
              
               3.
               ep
               .
               346.
               
            
          
           
             
               Ioh.
               Ferus
               in
               Act.
            
             17.
             p.
             203.
             
          
           
             
               Corn.
               à
               Lap.
               in
               Act.
            
             17.23
             .
          
           
             1
             Thess.
             1.9
             .
          
           
             
               T.
               G.
               p.
            
             97.
             
          
           
             
               Horae
               secundum
               usum
               Roman
               .
               in
               Litaniis
               .
            
          
           
             §.
             4.
             
          
           
             
               Cajet
               .
               in
               loc
            
             .
          
           
             
               Vasquez
               in
               loc
            
             .
          
           
             
               Esti
               .
               in
               loc
            
             .
          
           
             
               Bed.
               in
               loc
            
             .
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             6.
             p.
             277.
             
          
           
             §.
             5.
             
          
           
             
               
                 Herod
                 .
                 Melp
                 .
                 p.
              
               276
               
                 Solin
                 .
                 Polyhist
              
               .
            
             
               
                 Clem.
                 Alex.
                 in
                 Prot.
                 p.
              
               29
               ,
               43.
               
            
             
               
                 Arnob.
                 l.
              
               6.
               
            
             
               
                 Am.
                 Marcell
                 .
                 l.
              
               31.
               
            
          
           
             
               Iust.
               l.
            
             43.
             
          
           
             
               Liv.
               l.
            
             29.
             
             
               Claud.
               de
               Raptu
               Proserp
            
             .
          
           
             
               Max
               Tyr.
               diss
            
             .
             38.
             
          
           
             
               Suid.
               in
               ver
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               Euthym.
               in
               Saracen
               .
               Sylburgii
               ,
               p.
            
             15.
             
          
           
             
               
                 Pocock
                 not
                 .
                 ad
                 spec
              
               .
            
             
               
                 Histor.
                 Arab
                 .
                 p.
              
               119.
               
            
          
           
             p.
             9●
             ,
             92.
             
          
           
             p.
             99.
             
          
           
             
               Max.
               Tyr.
               ib.
            
             
          
           
             
               Paus.
               Laconic
               .
               p.
            
             103.
             
               ed.
               Sylburg
               .
               Achaic
               .
               p.
            
             228.
             
          
           
             
               Paus.
               Boeot
            
             .
          
           
             p.
             300.
             
          
           
             p.
             302.
             
          
           
             p.
             311.
             
          
           
             
               Hesych
               .
               v.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               Harpocr
               .
               p.
            
             5.
             
          
           
             
               Suid.
               in
               v.
            
             
          
           
             
               Steph.
               v.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               Cambden
               in
               Brit.
               p.
            
             570.
             
          
           
             
               Ola.
               Worm
               .
               Monum
               .
               Danic
               .
            
          
           
             
               Viaggi
               .
               p.
            
             3.
             
             Lett.
             1.
             s.
             15.
             p.
             107.
             
          
           
             p.
             116.
             
          
           
             lett
             .
             6.
             n.
             17.
             p.
             382.
             
          
           
             
               T.G.
               p.
            
             48
             ,
             49.
             
          
           
             p.
             61.
             
          
           
             
               Herod
               .
               l.
            
             5.
             p.
             563.
             
          
           
             
               Herod
               .
               l.
            
             1.
             sect
             .
             35.
             
          
           
             
               Viaggi
               p.
            
             108.
             
          
           
             p.
             46.
             
          
           
             
               Id.
               p.
            
             242.
             
          
           
             
               Lamprid.
               vit
               .
               Anton.
               Heliogab
            
             .
          
           
             
               Caroli
               Putini
               Numismata
               p.
            
             331.
             
          
           
             
               Tristan
               Comment
               .
               histor
               .
               p.
            
             324.
             
          
           
             
               Salmas
               .
               in
               Histor.
               Aug.
               Script
               .
               p.
            
             181.
             
             
               Euseb.
               Praep.
               Ev.
               l.
            
             1.
             c.
             10.
             
          
           
             
               Pocock
               .
               not
               .
               ad
               Specim
               .
               p.
            
             89.
             
          
           
             
               Hotting
               .
               hist.
               Orient
               .
               l.
            
             1.
             c.
             7.
             p.
             231
             ,
             232
             ,
             233.
             
          
           
             
               Vinc.
               Bellovac
               .
               spec
               .
               Histor.
               l.
            
             23.
             c.
             60.
             
          
           
             
               Scal.
               de
               Emend
               .
               Temp.
               l.
            
             5.
             
             ●
             .
             519.
             
          
           
             
               Maim
               .
               de
               Idol
               .
               c.
            
             3.
             sect
             .
             7.
             
             
               Pocock
               .
               Not.
               p.
            
             316.
             
          
           
             
               Elias
               in
               Thisbi
               p.
            
             106.
             
          
           
             
               Buxtorf
               .
               Lex
               .
               Talmud
               .
               in
               v.
               Markolis
               .
            
          
           
             
               Scalig.
               de
               Emend
               .
               Templ
               .
               l.
            
             2.
             
             &
             5.
             
          
           
             
               Pocock
               .
               not
               .
               in
               spec
               .
               p.
            
             315.
             
          
           
             
               Maim
               .
               de
               Idol
               .
               c.
            
             3.
             sect
             .
             7.
             
          
           
             
               Damasc.
               de
               haeres
               .
               p.
            
             941.
             
          
           
             p.
             942.
             
          
           
             
               Pocock
               .
               not
               .
               in
               spec
               .
               p.
            
             120.
             
          
           
             
               Scallg
               .
               not
               .
               in
               Fragm
               .
               Vet.
               p.
            
             39.
             
             
               Id.
               in
               Euseb
               .
               Chron.
               n.
            
             2050.
             
             
               Grot.
               in
               Gen.
            
             2818.
             
             
               Vossius
               ,
               Selden
               .
               aliíque
               .
               Bochart
               .
               Canaan
               .
               l.
            
             2.
             c.
             2.
             
          
           
             
               
                 Clem.
                 Alex.
                 Str.
                 l.
              
               7.
               
            
             
               
                 Minut.
                 Felix
                 .
                 p.
              
               2.
               
               
                 Arnob.
                 l.
              
               1.
               p.
               22.
               
            
             
               
                 Apul.
                 Florid
                 .
                 l.
              
               1.
               
               
                 Theophrast
                 .
                 char
                 .
                 de
                 Superstit
                 .
                 Aug.
                 de
                 Civ
                 .
                 Dei
                 l.
              
               16.
               c.
               38.
               
            
          
           
             
               Phot.
               Cod.
            
             242.
             p.
             1047.
             
          
           
             
               Max.
               Tyr.
               diss
            
             .
             38.
             
          
           
             
               Tristan
               .
               Comment
               .
               histor
               .
               Tom.
            
             2.
             p.
             316.
             
          
           
             
               Sueton.
               in
               Vespas
               .
               c.
            
             9.
             
          
           
             
               Plut.
               de
               frat
               .
               amore
               p.
            
             478.
             
          
           
             
               Eustath
               .
               ad
               Iliad
            
             .
             ●
             .
          
           
             
               Tacit.
               de
               Morib
               .
               Germ.
               c.
            
             9.
             
          
           
             
               T.
               G.
               p.
            
             75.
             
          
           
             §.
             6.
             
          
           
             
               Plin.
               l.
            
             12.
             c.
             1.
             
          
           
             
               Quint.
               l.
            
             10.
             
          
           
             
               Curt.
               l.
            
             8.
             
          
           
             
               Codex
               Afric
               .
               c.
            
             84.
             
          
           
             
               Capit.
               Caroli
               l.
            
             1.
             
               tit
               .
               c.
            
             4.
             l.
             7.
             tit
             .
             236.
             
          
           
             
               Leg.
               Longobard
               .
               l.
            
             2.
             tit
             .
             38.
             n.
             1.
             
          
           
             
               Canis
               .
               Antiq
               .
               Lect.
               To.
            
             4.
             p.
             421.
             
          
           
             
               Serrar
               .
               Rer.
               Mog
               .
               l.
            
             3.
             not
             .
             19.
             
          
           
             
               Agath
               .
               histor
               .
               l.
            
             1.
             p.
             18.
             
          
           
             S.
             
               Aug.
               Dom.
            
             21.
             
               post
               Trin.
               ser.
            
             2.
             
          
           
             
               Concil
               .
               To
               let
            
             .
             12.
             c.
             11.
             
          
           
             
               Conc.
               Arelot
            
             .
             2.
             c.
             23.
             
          
           
             
               Conc.
               Bracar
            
             .
             3.
             c.
             22.
             
          
           
             
               Annales
               Ecclesiast
               .
               Franc.
               A.
               D.
            
             566.
             n.
             51.
             
          
           
             
               Synod
               .
               Autissiod
               .
               A.
               D.
            
             586.
             c.
             3.
             
          
           
             
               Concil
               .
               Nanuet
               .
               A.
               D.
            
             656.
             c.
             20.
             
          
           
             
               Annales
               Eccles.
               Franc.
               A.
               D.
            
             659.
             n.
             36.
             
          
           
             
               
                 Burchard
                 .
                 l.
              
               10.
               c.
               9
               ,
               10
               ,
               32.
               
            
             
               
                 Regino
                 de
                 Eccles.
                 discipl
                 .
                 l.
              
               1.
               c.
               300.
               l.
               2.
               c.
               5.
               n.
               43.
               c.
               3●8
               .
            
          
           
             
               Dio
               Chrysostom
               .
               orat
            
             .
             12.
             
          
           
             
               Acosta
               Natur
               .
               &
               Moral
               History
            
             of
             the
             
               Indies
               l.
            
             5.
             c.
             5.
             
          
           
             §.
             7.
             
          
           
             
               T.
               G.
               p.
            
             48.
             
          
           
             
               S.
               Hieron
               .
               vit
               .
               Pauli
               .
               p.
            
             238.
             
               ed.
               Froben
            
             .
          
           
             
               Philostorg
               .
               hist.
               l.
            
             3.
             c.
             2.
             
          
           
             §.
             8.
             
          
           
             
               De
               Nar.
               Deor.
            
             ●
             1.
             c.
             27.
             
          
           
             C.
             29.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             3.
             c.
             1.
             
          
           
             
               Max.
               Tyr.
               diss
            
             .
             38.
             
          
           
             
               T.G.
               p.
            
             17.
             
          
           
             
               Iulian.
               oper
               .
               p.
            
             539.
             
          
           
             
               Gennad
               .
               de
               dogm
               .
               Eccles
               .
               c.
            
             4.
             
          
           
             p.
             537.
             
          
           
             
               Aug.
               de
               Civ
               .
               Dei
               ,
               l.
            
             7.
             c.
             5.
             
          
           
             
               Euseb.
               Praep.
               Evang
               .
               l.
            
             3.
             c.
             7.
             
          
           
             
               Dio
               Chrysost
               .
               Orat.
            
             12.
             p.
             199.
             
          
           
             p.
             206.
             
          
           
             p.
             207.
             
          
           
             p.
             209.
             
          
           
             p.
             210.
             
          
           
             p.
             211.
             
          
           
             
               Macrob.
               in
               Somn.
               Scipion
               .
               l.
            
             1.
             c.
             2.
             
          
           
             
               Euseb.
               Praep.
               Evang
               .
               l.
            
             3.
             c.
             11.
             
          
           
             
               Montanus
               .
               p.
            
             279.
             
          
           
             
               Alex.
               Geraldini
               Itinerar
               .
               l.
            
             4.
             p.
             68.
             
          
           
             l.
             11.
             p.
             171.
             
          
           
             l.
             10.
             p.
             168.
             
          
           
             l.
             8.
             p.
             131.
             
          
           
             
               T.G.
               p.
            
             49.
             
          
           
             §.
             9.
             
          
           
             
               Clem.
               Strom.
            
             9.
             p.
             559.
             
          
           
             p.
             584.
             
          
           
             Str.
             1.
             p.
             304.
             
          
           
             
               Protrept
               .
               p.
            
             46.
             
          
           
             
               T.
               G.
               p.
            
             74.
             
          
           
             p.
             96.
             
          
           
             
               Iustin.
               Martyr
               .
               Apol.
            
             2.
             p.
             57.
             
          
           
             
               Athenag
               .
               p.
            
             14.
             
          
           
             p.
             16.
             
          
           
             
               
                 Orig.
                 c.
                 Cels.
              
               
            
             
               l.
               2.
               p.
               91.
               l.
               5.
               p.
               255.
               l.
               3.
               p.
               120.
               
            
          
           
             l.
             5.
             p.
             375.
             
          
           
             p.
             376.
             
          
           
             p.
             374.
             
          
           
             
               Lact.
               l.
            
             2
             ,
             c.
             2.
             
          
           
             c.
             18.
             
          
           
             
               Tertul.
               Apol.
               Minuc
               .
               Octav.
               Arnob.
               l.
            
             6.
             
          
           
             
               Clem.
               Protrept
               .
               p.
            
             34.
             
          
           
             
               Hierom.
               in
               c.
            
             16.
             
          
           
             
               Ezek.
               c.
            
             4.
             
               prope
               fin
               .
               Aug.
               ep
            
             .
             119.
             c.
             11.
             
          
           
             
               Euseb.
               Praep.
               Evang.
               l.
            
             3.
             c.
             10.
             
          
           
             
               S.
               Aug.
               de
               Civ
               .
               Dei
               l.
            
             7.
             c.
             5.
             
          
           
             L.
             4.
             c.
             31.
             
          
           
             §.
             10.
             
          
           
             
               Clem.
               Alex.
               Str.
            
             5.
             p.
             559.
             
          
           
             Strom.
             6.
             p.
             682.
             
          
           
             P.
             688.
             
          
           
             Strom.
             3.
             p.
             441.
             
          
           
             
               Orig.
               c.
               Cel.
               l.
            
             7.
             p.
             375.
             
          
           
             
               Symmach
               .
               Ep.
               l.
            
             11.
             
             Ep.
             54.
             
          
           
             
               
                 Ambros.
                 c.
                 relat
              
               .
            
             
               Symmac
               .
               2.
               
            
          
           
             §.
             11.
             
          
           
             
               Plut.
               advers
               .
               Colot
               .
               Athen.
               l.
            
             4.
             c.
             27.
             
          
           
             
               Cicer.
               de
               Nat.
               Deor.
               l.
            
             1.
             c.
             25.
             
          
           
             
               Lescaloper
               .
               ad
               Cicer.
               de
               Nat.
               Deor.
               p.
            
             40.
             
          
           
             
               Plut.
               de
               Placit
               .
               l.
            
             1.
             c.
             3.
             
          
           
             
               De
               Civit.
               Dei
               l.
            
             8.
             c.
             2.
             
          
           
             
               
                 Simplic
                 .
                 in
                 Phys.
              
               
            
             
               
                 Aristot.
                 l.
              
               1.
               p.
               33.
               
                 ed.
                 Aldi
              
               .
            
          
           
             Aeneid
             .
             6.
             v.
             724
             ,
             &c.
             
          
           
             
               
                 Euseb.
                 de
                 Praep.
              
               
            
             
               
                 Evang.
                 l.
              
               13
               c.
               13.
               
            
             
               
                 Theodoret.
                 de
                 cut
              
               .
            
             
               
                 Graec.
                 serm
              
               .
               3.
               
            
             
               
                 Clem.
                 Alex.
                 Str.
              
               5.
               
            
          
           
             
               Xenoph.
               Mem.
            
             4.
             
          
           
             
               Lescaloper
               .
               ad
               Cic.
               de
               N.D.
               p.
            
             55.
             
          
           
             
               De
               Aristot.
               Theologia
               ,
               p.
            
             184
             ,
             &c.
             
          
           
             
               Du-Vall
               .
               Synops.
               Analyt
               .
               Doctr.
               Peripat
               .
               ad
               Metaphyl
               .
               l.
            
             14.
             c.
             7.
             
          
           
             
               Cicer.
               Tuscul
            
             .
             1.
             
          
           
             
               
                 Lact.
                 l.
              
               1.
               c.
               5.
               
            
             
               
                 Aug.
                 de
                 Civ
                 .
                 Dei
                 l.
              
               22.
               c.
               20.
               
            
          
           
             §.
             12.
             
          
           
             
               T.G.
               p.
            
             99.
             
          
           
             
               
                 Bessarion
                 advers
                 .
                 caluminat
              
               .
            
             
               
                 Platonis
                 .
                 l.
              
               2.
               c.
               3.
               
            
          
           
             l.
             3.
             c.
             5.
             
          
           
             l.
             3.
             c.
             4.
             
          
           
             l.
             2.
             c.
             4.
             
          
           
             l.
             3.
             c.
             6.
             
          
           
             c.
             7.
             
          
           
             c.
             8.
             
          
           
             
               Aug.
               Steuch
               .
               Eugub
               .
               de
               perenni
               Philos.
               l.
            
             5.
             c.
             1.
             
          
           
             c.
             2.
             
          
           
             c.
             3.
             
          
           
             c.
             5.
             
          
           
             
               Plato
               .
               Epinomis
               p.
            
             989.
             
               ed.
               Serran
            
             .
          
           
             c.
             6.
             
          
           
             c.
             11.
             
          
           
             c.
             12.
             
          
           
             
               Platon
               .
               &
               Arist.
               Theolog
               .
               Decad
               .
            
             2.
             l.
             2.
             p.
             213.
             
          
           
             p.
             217.
             
          
           
             p.
             219.
             
          
           
             p.
             220.
             
          
           
             
               Comment
               .
               in
               Cic.
               de
               Nat.
               D.
               p.
            
             51.
             
          
           
             §.
             13.
             
          
           
             
               Campan
               .
               Triump
               .
               Atheism
               .
               c.
            
             11.
             n.
             18.
             
          
           
             
               T.
               G.
               p.
            
             98.
             
          
           
             
               Ficin
               .
               in
               Platon
               .
               Phaedon
               .
               Coel.
               Rhodig
               .
               Antiq.
               Lect.
               l.
            
             16.
             c.
             12.
             
          
           
             
               Tacit.
               histor
               .
               l.
            
             4.
             
          
           
             
               Saguin
               .
               select
               .
               Numismat
               .
               p.
            
             2
             ,
             3
             ,
             4.
             
          
           
             
               T.G.
               p.
            
             108.
             
          
           
             
               Ferd.
               Ughelli
               Italia
               sacra
               Tom.
            
             8.
             p.
             559.
             
          
           
             
               Majoli
               Dies
               Canicul
               .
               par
            
             .
             2.
             coll
             .
             1.
             p.
             435.
             
          
           
             
               Plotin
               .
               Ennead
            
             .
             5.
             l.
             8.
             c.
             9.
             
          
           
             
               Plutarch
               .
               de
               Isid.
               &
               Ofirid
               .
               p.
            
             377.
             
               ed.
               Francs
            
             .
          
           
             
               Apul.
               Metam
               .
               l.
            
             11.
             
          
           
             §.
             14.
             
          
           
             
               T.G.
               p.
            
             99.106
             .
          
           
             §.
             15.
             
          
           
             
               T.G.
               p.
            
             100.
             
          
           
             p.
             101.
             
          
           
             §.
             16.
             
          
           
             
               T.
               G.
               p.
            
             102
             ,
             103.
             
          
           
             
               T.G.
               p.
            
             106.
             
          
           
             
               T.
               G.
               p.
            
             99.106
             .
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             13.
             
          
           
             
               Arnob.
               l.
            
             6.
             p.
             190.
             
          
           
             
               Macrob.
               l.
            
             3.
             c.
             4.
             
          
           
             
               Hier.
               ad
               Ripar
               .
               adv
               .
               Vigilant
               .
            
          
           
             
               Vitruv.
               l.
            
             4.
             c.
             5.
             
          
           
             
               Lamprid.
               vit
               .
               Alex.
               Sever.
            
             
          
           
             
               Arnob.
               l.
            
             6.
             p.
             195.
             
          
           
             p.
             200.
             
          
           
             p.
             208.
             
          
           
             §.
             17.
             
          
           
             
               Aug.
               in
               Ps.
            
             113.
             
          
           
             §.
             18.
             
          
           
             
               Trigaut
               .
               l.
            
             5.
             c.
             16.
             p.
             588.
             
          
           
             
               T.G.
               p.
            
             110
             ,
             111
             ,
             112
             ,
             113.
             
          
           
             
               
                 Cicer.
                 pro
                 Archia
                 c.
              
               12.
               
            
             
               
                 Pro
                 domo
                 sua
              
               .
            
             
               
                 Isid.
                 Origen
                 .
                 l.
              
               8.
               c.
               11.
               
            
          
           
             
               Horat.
               ep
               .
               l.
            
             2.
             ep
             .
             1.
             
          
           
             
               Arnob.
               l.
            
             6.
             
          
           
             
               Agobard
               .
               de
               Imag.
               sect
            
             .
             19.
             
          
           
             
               Aug.
               de
               Fide
               &
               Symbolo
               c.
            
             7.
             
          
           
             
               Greg.
               l.
            
             9.
             ep
             .
             72.
             
          
           
             §.
             1.
             
          
           
             
               Petav.
               Dogmat.
               Theolog.
               Tom.
            
             5.
             l.
             15.
             c.
             1●
             .
             sec●
             .
             3.
             c.
             ●4
             .
             sect
             .
             8.
             
          
           
             
               T.G.
               p.
            
             171.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             7.
             p.
             375.
             
          
           
             §.
             2.
             
          
           
             
               Petav.
               de
               Incarn
               .
               l.
            
             15.
             c.
             14.
             sect
             .
             8.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             9.
             
          
           
             
               S.
               Epiph.
               ep
               .
               ad
               Ioh.
               Hierosolym
               .
            
          
           
             
               Sirmond
               .
               in
               Concil
               .
               Narbon
               .
               p.
            
             616.
             
          
           
             
               Carol.
               M.
               de
               Imag.
               l.
            
             4.
             c.
             25.
             
             
               Synod
               .
               Paris
               .
               c.
            
             6.
             
          
           
             
               Damasc.
               tract
            
             .
             1.
             
          
           
             
               Alphons
               .
               à
               à
               Castro
               v.
               Imago
               .
               p.
            
             572.
             
          
           
             
               VII
               .
               Synod
               .
               Act.
            
             6.
             
          
           
             
               Cod.
               Theodos
            
             .
             16.
             tit
             .
             10.
             n.
             12.
             
          
           
             
               Themist
               .
               in
               Aristot.
               de
               an
               .
               p.
            
             68.
             col
             .
             2.
             
          
           
             
               Lambards
               peramb.
            
             of
             Kent
             in
             
               Boxtel
               .
               Herberts
               Hen.
            
             8.
             p.
             432.
             
          
           
             §.
             3.
             
          
           
             1
             Cor.
             10.7
             .
          
           
             v.
             2
             ,
             3
             ,
             4.
             
          
           
             
               S.
               Aug.
               Epist.
            
             43.
             
          
           
             
               Plut.
               de
               Iside
               &
               Osiride
               p.
            
             361.
             
          
           
             
               Apul.
               de
               Deo
               Socrat.
            
             
          
           
             
               Boeth
               .
               de
               Cons.
               Philos.
               l.
            
             3.
             p.
             139.
             
          
           
             
               Diog.
               Laer.
               vit
               .
               Pytha.
            
             
          
           
             
               Herod
               .
               in
               Euterpe
            
             .
          
           
             
               Isocr
               .
               encom
               .
               Helen
            
             .
          
           
             
               Salmas
               .
               Not.
               ed.
               Inscript
               .
               p.
            
             81.
             
          
           
             
               Lil.
               Gyrald
               .
               synt
               .
               Deorum
            
             17.
             p.
             501.
             
          
           
             
               Vossius
               de
               Idol
               .
               l.
            
             1.
             c.
             12.
             
          
           
             
               Hesych
               .
               v.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Salmas
               .
               not
               .
               p.
            
             118.
             
          
           
             
               
                 Plut.
                 de
                 Isule
                 &
                 Osinide
                 p.
              
               361.
               
            
             
               
                 Plut.
                 de
                 praecl
                 .
                 fact
                 .
                 Mulier
                 .
                 p.
              
               255.
               
            
          
           
             
               Inscript
               .
               Antiq.
               p.
            
             216.
             
          
           
             
               Dionys.
               Halic
               .
               Antiq.
               Rom.
               l.
            
             11.
             p.
             696.
             
          
           
             
               Orig.
               l.
            
             8.
             
               c.
               Cels.
               p.
            
             414.
             
          
           
             
               
                 Iren.
                 l.
              
               1.
               c.
               24.
               
            
             
               
                 Epiph.
                 haer
              
               .
               27.
               
            
             
               
                 Aug.
                 de
                 haeres
                 .
                 c.
              
               7.
               
            
          
           
             
               Hieron
               .
               in
               c.
            
             3.
             
             Daniel
             .
          
           
             
               
                 Greg.
                 Nazianz
                 .
                 invect
              
               .
               1.
               
                 in
                 in
                 Iul.
              
               
            
             
               
                 Theod.
                 hist.
                 l.
              
               3.
               c.
               16
               ,
               17.
               
            
          
           
             
               Hierocl
               .
               in
               aur
               .
               Carm.
               
            
          
           
             
               Aug.
               in
               Psal.
            
             96.
             
          
           
             §.
             4.
             
          
           
             
               Euseb.
               Eccles
               .
               hist.
               l.
            
             7.
             c.
             18.
             
          
           
             Mark
             5.43
             .
          
           
             
               Phot.
               Cod.
            
             271.
             
          
           
             
               
                 Imperatorum
                 Numism
                 .
                 collect
                 .
                 à
                 Duce
                 Croyo
                 edit
                 .
                 Gasp.
                 Gevart
                 .
                 Tab.
              
               39.
               n.
               17
               ,
               18
               ,
               21
               ,
               22.
               
               
                 Patini
                 Numism
                 .
                 p.
              
               194.
               
            
             
               
                 Euseb.
                 Chron.
                 n.
              
               2144.
               
            
          
           
             
               Baron
               .
               ad
               A.
               D.
            
             57.
             n.
             112.
             
          
           
             
               Nicephor
               .
               l.
            
             10.
             c.
             30.
             
          
           
             
               Philostorg
               .
               Eccles.
               hist.
               l.
            
             7.
             c.
             3.
             
          
           
             
               Caroli
               Lib.
               de
               Imagin
               .
               l.
            
             4.
             c.
             15.
             
             
               Phot.
               Cod.
            
             271.
             
          
           
             
               Sozom.
               l.
            
             5.
             c.
             21.
             
          
           
             
               Petav.
               de
               Incarn
               .
               l.
            
             15.
             c.
             13.
             n.
             4
             ,
             5.
             
          
           
             
               Baron
               .
               ad
               A.
               D.
            
             57.
             n.
             111.
             
          
           
             
               Pet.
               l.
            
             15.
             c.
             14.
             n.
             4.
             
          
           
             
               Nic.
               de
               Clemangis
               de
               Novis
               celebrat
               .
               non
               instituend
               .
               p.
            
             151.
             
          
           
             
               Tertul.
               de
               Pudic.
               c.
            
             7.
             
             &
             10.
             
          
           
             
               S.
               Hieron
               .
               in
               Ion.
            
             4.
             
          
           
             
               S.
               Aug.
               in
               Ps.
            
             113.
             
          
           
             
               Bellarm.
               de
               Imag.
               l.
            
             2.
             c.
             9.
             
          
           
             
               Aug.
               de
               consens
               .
               Evangel
               .
               l.
            
             1.
             c.
             10
             ▪
             
          
           
             
               Aug.
               de
               Moribus
               Eccles.
               Cath.
               c.
            
             34.
             
          
           
             
               Petav.
               d●
               Incar
               .
               l.
            
             15.
             c.
             13.
             n.
             7.
             
             
               Dallae
               .
               de
               Imag.
               l.
            
             3.
             c.
             4.
             
          
           
             
               Nyssen
               .
               vit
               .
               Greg.
               Thaumat
               .
            
          
           
             
               Prudent
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               hymn
            
             .
             9.
             
             
               Paulin.
               ep
            
             .
             12.
             
          
           
             
               Poem
               .
               Nat.
            
             9.
             p.
             614.
             
          
           
             §.
             5.
             
          
           
             
               Greg.
               Ep.
               l.
            
             9.
             ep
             .
             9.
             
          
           
             
               Bell.
               de
               .
               Imag.
               l.
            
             2.
             c.
             16.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             act
             .
             4.
             
          
           
             Iames
             Corrupt
             .
             of
             the
             Fathers
             ,
             pa.
             2.
             p.
             76.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             act
             .
             4.
             p.
             235.
             
          
           
             Act.
             5.
             p.
             355.
             
          
           
             p.
             354.
             
          
           
             History
             of
             the
             Iconoclasts
             pretended
             to
             be
             published
             A.D.
             
             1671.
             but
             written
             1674.
             or
             rather
             extracted
             out
             of
             
               Mai●●
               bourgs
               French
               History
            
             .
          
           
             Greg.
             2.
             epist.
             1.
             
          
           
             
               Onuphr
               .
               Annot.
               in
               vit
               .
               Greg.
            
             2.
             
          
           
             History
             of
             Iconocl
             .
             p.
             44.
             
          
           
             p.
             47.
             
          
           
             
               
                 Anastas
                 .
                 histor
                 .
                 p.
              
               134.
               
            
             
               
                 Zonar
                 .
                 Annal
                 .
                 To.
              
               3.
               p.
               85.
               
            
             
               
                 Cedren
                 .
                 hist.
                 To.
              
               1.
               p.
               453.
               
            
             
               
                 Michel
                 .
                 Glyc
                 .
                 Annal
                 .
                 part
                 .
              
               4.
               p.
               281.
               
            
             
               
                 Theophan
                 .
                 hist.
                 p.
              
               338.
               
            
             
               
                 Sigebert
                 .
                 ad
                 A.
              
               728.
               
            
             
               
                 Otto
                 Frising
                 .
                 l.
              
               5.
               c.
               18.
               
            
             
               
                 Ursperg
                 .
                 ad
                 A.
              
               718.
               
            
             
               
                 Sigonius
                 de
                 Regno
                 Ital.
                 l.
              
               3.
               
            
             
               
                 Rubei
                 Hist.
                 Raven
                 .
                 l.
              
               4.
               
            
             
               
                 Ciaccon
                 .
                 vit
                 .
                 Greg.
              
               
            
          
           
             *
             History
             of
             the
             Iconoclasts
             ,
             p.
             54.
             
          
           
             Greg.
             2.
             epist.
             1.
             
               ad
               Leon.
            
             
          
           
             History
             of
             the
             Iconoclasts
             ,
             p.
             55.
             
          
           
             Greg.
             2.
             ep
             .
             2.
             
          
           
             §.
             6.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             p.
             347.
             
               ed.
               Labb
            
             .
          
           
             p.
             349.
             
          
           
             p.
             370.
             p.
             383.
             
          
           
             p.
             386.
             
          
           
             
               Zonar
               .
               Annal
               .
               Tom.
            
             3.
             p.
             84.
             
          
           
             
               Cedren
               .
               hist.
               To.
            
             1.
             p.
             450.
             
          
           
             
               Theoph.
               Chronog
               .
               p.
            
             336.
             
          
           
             
               Const.
               Manass
               .
               p.
            
             86.
             
             
               Mich.
               Glyc
               .
               Annal.
               part
            
             .
             4.
             p.
             281.
             
          
           
             
               Baron
               .
               A.
            
             723.
             n.
             17
             ,
             21.
             
          
           
             History
             of
             the
             Iconoclasts
             ,
             p
             28
             ,
             33.
             
          
           
             
               Epiphan
               .
               l.
            
             1.
             
               heres
               .
               Samarit
               .
               p.
            
             25.
             
          
           
             
               Exercit.
               Anti-Morin
               .
               Sect.
            
             16.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             act
             .
             4.
             p.
             251.
             
          
           
             p.
             223.
             
          
           
             p.
             258.
             
          
           
             
               Bell.
               de
               script
               .
               Eccles
               .
               in
               Athanas.
               Baron
               .
               ad
            
             1.787
             .
             n.
             29.
             
          
           
             
               Sigeb
               .
               Chron.
               ad
               A.
            
             765.
             
             
               Lambec
               .
               Comment
               .
               de
               Biblioth
               .
               Vindobon
               .
               l.
            
             1.
             p.
             124.
             
               &c.
               Eutychii
               An.
               To.
            
             2.
             p.
             448.
             
          
           
             Greg.
             2.
             ep
             .
             1.
             
               ad
               Leon.
            
             
          
           
             
               Baron
               .
               ad
               A.
            
             726.
             n.
             12.
             
          
           
             Greg.
             2.
             ep
             .
             2.
             
          
           
             History
             of
             the
             Iconoclasts
             Epistle
             Dedicat
             .
             p.
             3.5
             .
          
           
             
               
                 Zonar
                 .
                 Annal
                 .
                 To.
              
               4.
               p.
               97.
               
            
             
               
                 Cedren
                 .
                 p.
              
               473.
               
            
             
               
                 Glyc
                 .
                 p.
              
               285.
               
            
             
               
                 Theoph.
                 p.
              
               398.
               
            
             
               
                 Manass.
                 p.
              
               90
               ,
               91.
               
            
          
           
             
               Baron
               .
               ad
               A.
            
             796.
             n.
             8.
             
          
           
             
               Pref.
               p.
            
             21.
             
          
           
             
               Acta
               Steph.
               Iun.
               apud
               Damascen
            
             .
          
           
             
               Baron
               .
               ad
               A.
            
             726.
             n.
             6.
             
          
           
             
               Concil
               .
               Nic.
            
             2.
             act
             .
             5.
             p.
             387.
             
          
           
             
               Concil
               .
               Nic.
               Can.
            
             9.
             
          
           
             §.
             7.
             
          
           
             Greg.
             2.
             
               ep
               .
               ad
               Leon.
               Aug.
            
             
          
           
             
               
                 German
                 .
                 epist.
                 ad
                 Ioh.
                 Synad
                 .
                 in
                 act
                 .
              
               4.
               
               
                 Concil
                 .
                 Nic.
                 p.
              
               291.
               
            
             
               
                 Damascen
                 .
                 orat
              
               .
               1.
               
                 de
                 ●mag
                 .
                 p.
              
               747.
               
            
          
           
             Orat.
             2.
             p.
             759.
             
          
           
             Orat.
             3.
             p.
             767
             ,
             768
             
          
           
             
               Acta
               Steph.
               Iun.
               apud
               Damas.
               p.
            
             805.
             
          
           
             
               Conc.
               Nic.
            
             2.
             act
             .
             4
             ,
             5
             ,
             6
             ,
             7.
             
          
           
             
               Biblioth
               .
               Patrum
               Gr.
               Lat.
               To.
            
             1.
             p.
             737.
             
          
           
             
               Baron
               .
               ad
               A.
               D.
            
             726.
             n.
             
          
           
             
               Ad
               A.
            
             765.
             n.
             8.
             
          
           
             
               Christian.
               Lup.
               not
               .
               in
               Canon
               .
               Conc.
               Sept.
               dissert
               .
               c.
            
             5.
             p.
             1175.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             8.
             
          
           
             
               Pujol
               de
               sacr
               .
               Adora
               .
               cultu
               disp
               .
            
             3.
             sect
             .
             4.
             p.
             250
             ,
             252.
             
          
           
             
               Ysambert
               .
               de
               Myster
               .
               Inc.
               ad
               q.
            
             25.
             disp
             .
             3.
             art
             .
             6.
             
          
           
             
               Vasq.
               ad
            
             3.
             
             
               Aq.
               disp
            
             .
             103.
             c.
             3.
             
          
           
             
               Arriaga
               ad
            
             3.
             
             
               Th.
               disp
            
             .
             5.
             sect
             .
             1.
             
          
           
             
               Tann
               .
               To.
            
             3.
             disp
             .
             5.
             q.
             2.
             dub
             .
             3.
             
          
           
             
               
                 Suar.
                 in
                 Aq.
              
               3.
               
                 p.
                 To.
              
               1.
               q.
               25.
               disp
               .
               54.
               sect
               .
               2.
               
            
             
               
                 Cajet
                 .
                 in
                 Aq.
              
               3.
               q.
               25.
               act
               .
               3.
               
            
             
               
                 Procession
                 .
                 secund
                 .
                 usum
                 Sarum
              
               1555.
               fol.
               16.
               
            
          
           
             
               Petav.
               de
               Incar
               .
               l.
            
             15.
             c.
             14.
             n.
             1.
             
          
           
             §.
             8.
             
          
           
             
               T.G.
               p.
            
             119.
             
          
           
             
               
                 Alex.
                 Hales
                 p.
              
               3.
               q.
               30.
               m.
               3.
               art
               .
               3.
               
            
             
               
                 Aquin.
                 p.
              
               3.
               q.
               25.
               a.
               3.
               
                 re●p
                 .
                 adj
              
               .
            
             
               
                 Bo●av
                 .
                 l
              
               3.
               d.
               9.
               q.
               2.
               
            
             
               
                 Mars
                 .
                 l.
              
               3.
               q.
               8.
               a.
               2.
               
            
          
           
             
               Conc.
               Trident
               .
               sess
            
             .
             25.
             
               de
               Imag.
            
             
          
           
             
               Hessel
               .
               in
               Catech.
            
             
          
           
             
               Sander
               .
               de
               honor
               .
               Imag.
               ador
               .
               c.
            
             4.
             
          
           
             
               Possevin
               .
               biblioth
               .
               l.
            
             8.
             c.
             16.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             8.
             
          
           
             
               T.
               G.
               p.
            
             69.
             
          
           
             
               
                 Molanus
                 de
                 Picturis
                 ,
                 c.
              
               3.
               
            
             
               
                 Thyre
                 .
                 apud
                 Possevin
                 .
                 biblioth
                 .
                 l.
              
               8.
               c.
               16.
               
            
          
           
             
               Gerson
               .
               serm
               .
               in
               nativit
               .
               Dom.
               To.
            
             ●
             .
             p.
             620.
             
          
           
             
               Waldens
               .
               To.
            
             3.
             tit
             .
             19.
             c.
             155.
             
          
           
             
               Avent
               .
               Annal
               .
               Boior
               .
               l.
            
             7.
             p.
             751.
             
          
           
             
               Ysambert
               .
               de
               Myst.
               Incarn
               .
               ad
               q.
            
             25.
             disp
             .
             3.
             art
             .
             7.
             
          
           
             
               Catech.
               Rom.
               part
            
             .
             3.
             n.
             12.
             
          
           
             
               Aug.
               de
               fide
               &
               symb
               .
               c.
            
             7.
             
          
           
             
               Durand
               .
               in
               sent
               .
               l.
            
             3.
             dist
             .
             9.
             q.
             2.
             n.
             15.
             
          
           
             
               Peres
               .
               de
               tradit
               .
               part
            
             3.
             p.
             118.
             
               ed.
               
               Colon.
            
             
          
           
             
               Thuan.
               hist.
               l.
            
             28.
             
          
           
             
               Ysamb.
               ad
               q.
            
             25.
             disp
             .
             3.
             art
             .
             4.
             
          
           
             
               
                 Vasquez
                 ad
                 q.
              
               25.
               disp
               .
               103.
               art
               .
               3.
               c.
               3.
               
            
             
               
                 Clichtov
                 .
                 in
                 Damasc.
                 l.
              
               4.
               c.
               17.
               
            
          
           
             Dan.
             7.9
             .
          
           
             
               Sander
               .
               de
               honor
               .
               Imag.
               adorat
               .
               c.
            
             4.
             
          
           
             §.
             9.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             
             Act.
             7.
             p.
             555.
             
          
           
             p.
             577.
             
          
           
             Act.
             6.
             p.
             542.
             
          
           
             Act.
             4.
             p.
             247.
             
          
           
             Act.
             7.
             p.
             785.
             
          
           
             Act.
             7.
             p.
             555.
             
          
           
             
               Concil
               .
               Trident
               .
               sess
            
             .
             25.
             
          
           
             
               Spelman
               .
               Concil
               .
               To.
            
             2.
             p.
             653.666
             .
          
           
             
               Lyndwood
               Provinc
               .
               l.
            
             5.
             
               tit
               .
               de
               heret
               .
               p.
            
             160.2
             .
          
           
             Claus.
             19.
             
             R.
             2.
             
          
           
             
               Spelman
               .
               p.
            
             655.
             
          
           
             §
             10.
             
          
           
             
               Vasquez
               disp
            
             .
             106.
             c.
             1.
             
          
           
             
               Lugo
               de
               Myster
               .
               Incarn
               .
               disp
               .
            
             36.
             
             Sect.
             2.
             
          
           
             
               Suarez
               in
            
             3.
             
               p.
               q.
            
             25.
             disp
             .
             54.
             sect
             .
             1.
             
          
           
             
               Durand
               .
               in
               sent
            
             .
             3.
             dist
             .
             9.
             q.
             2.
             
          
           
             n.
             14.
             
          
           
             
               Holkot
               in
               Sap.
               c.
            
             13
             Lect.
             138.
             p.
             424.
             
          
           
             
               Ioh.
               Pit.
               Mirand
               .
               Apolog.
               p.
            
             103.
             
          
           
             
             Suarez
             ●●
             .
          
           
             
               Barth
               .
               Medina
            
             3.
             
               p.
               q.
            
             25.
             a.
             3.
             
          
           
             
               Cathar
               .
               de
               cultu
               &
               ador
               .
               Imag.
               p.
            
             133.
             
          
           
             p.
             137
             ,
             138
             ,
             139.
             
          
           
             
               Naclant
               .
               enarr
               .
               in
               Ep.
               ad
               Rom.
               c.
            
             ●
             p.
             171.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             21.
             
          
           
             
               Soto
               de
               Instit.
               &
               jure
               l.
            
             2.
             q.
             3.
             art
             .
             2.
             
               in
               fin
            
             .
          
           
             
               Velosill
               .
            
             
               
                 Advertent
                 .
                 Theol.
                 Scholast
                 .
                 in
              
               2.
               
               Tom.
               
            
             
               
                 Aug.
                 ad
              
               9.
               
                 quaest
                 .
                 p.
              
               332
               
                 ad
                 sin
              
               .
            
             
               
                 Pujol
                 de
                 sacro
                 ador
                 .
                 cultu
                 disp
                 .
              
               3.
               sect
               .
               7.
               p.
               2.
               
            
          
           
             p.
             311.
             
          
           
             p.
             324.
             
          
           
             
               Tanner
               .
               To.
            
             3.
             disp
             .
             ●
             q.
             2.
             dub
             .
             3.
             assert
             .
             4.
             
          
           
             
               Ysamber
               .
               de
               Myster
               .
               Incarn
               .
               ad
               q.
            
             25.
             disp
             .
             4.
             
          
           
             
               Eligii
               Bassaei
               Flores
               Theolog.
               Practic
               .
               v.
               Adorat
               .
               n.
            
             10.
             ed.
             1663.
             
          
           
             
               
                 ●r
                 .
                 Sylvius
                 in
              
               3.
               p.
               
            
             
               
                 Th.
                 q.
              
               25.
               art
               .
               3.
               q.
               5.
               
            
          
           
             
               Arriag
               .
               de
               Incarn
               .
               disp
               .
            
             56.
             sect
             .
             1.
             
          
           
             Sect.
             2.
             
          
           
             
               Lugo
               de
               Myster
               .
               Incarn
               .
               disp
               .
            
             36.
             sect
             .
             ●
             .
             n.
             37.
             
          
           
             §.
             11.
             
          
           
             
               T.
               G.
               p.
            
             123
             ,
             &c.
             
          
           
             
               Act.
               2.
               p.
               106.
               
            
             
               
                 Damasc.
                 oral
              
               .
               1.
               p.
               749.
               
            
          
           
             Aquin.
             2.2
             .
             q.
             103.
             
               art
               .
               A.
               ad
            
             3.
             
          
           
             
               Aug.
               in
               Ps.
            
             113.
             conc
             .
             2.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             act
             .
             7.
             p.
             555.
             
          
           
             
               Aug.
               de
               Trin.
               l.
            
             3.
             c.
             10.
             
          
           
             Act.
             4.
             p.
             247.
             
          
           
             Act.
             2.
             p.
             127.
             
          
           
             Act.
             3.
             p.
             187.
             
          
           
             
               T.
               G.
               p.
            
             142
             ,
             145.
             
          
           
             
               Lib.
               Carol.
               l.
            
             3.
             c.
             17.
             
          
           
             Act.
             6.
             p.
             539.
             
          
           
             §.
             12.
             
          
           
             
               
                 Pro
                 desensione
                 sacra
                 .
                 Imagin
              
               .
            
             
               Centur.
               13.
               c.
               14.
               
            
          
           
             
               Aq.
               3.
               
                 p.
                 q.
              
               25.
               art
               .
               3.
               
            
             
               
                 ad
                 lib.
                 sent
              
               .
               3.
               dist
               .
               9.
               q.
               2.
               
            
          
           
             
               Est.
               in
               sent
               .
               l.
            
             3.
             dist
             .
             9.
             sect
             .
             3.
             
          
           
             
               
                 Cathar
                 .
                 de
                 Imag.
                 p.
              
               137.
               
            
             
               
                 Sylv.
                 in
              
               3.
               
                 p.
                 q.
              
               25.
               art
               .
               3.
               q.
               5.
               
            
          
           
             
               Alex.
               Hales
            
             3.
             
               p.
               q.
            
             30.
             m.
             3.
             art
             .
             3.
             sect
             .
             1●
             
          
           
             
               Pitts
               de
               Scriptor
               .
               Aetat
            
             .
             13.
             
             A.
             1245.
             
          
           
             
               Bonav
               .
               in
               sent
            
             .
             3.
             dist
             .
             9.
             q.
             2.
             
          
           
             
               Ric.
               de
               Media
               Villa
               in
            
             3.
             
               sent
               .
               q.
            
             9.
             art
             .
             2.
             
          
           
             
               
                 Palud
                 .
                 in
              
               3.
               d.
               9.
               q.
               1.
               
               Capreol
               .
               3.
               d.
               9.
               q.
               1.
               art
               .
               1.
               concl
               .
               2.
               
               &
               3.
               
            
             
               
                 Marsil
                 .
                 l.
              
               3.
               art
               .
               2.
               q.
               8.
               concl
               .
               1.
               
               &
               3.
               
            
          
           
             
               Almain
               .
               l.
            
             3.
             dist
             .
             9.
             concl
             .
             5.
             
          
           
             
               Biel
               in
               Canon
               .
               Missae
               lect
               .
            
             49.
             
          
           
             
               Waldens
               .
               To.
            
             3.
             tit
             .
             19.
             c.
             156.
             n.
             6
             ,
             7.
             
          
           
             
               
                 Concil
                 .
                 Nic.
                 Act.
              
               5.
               p.
               354.
               
            
             
               
                 Summa
                 Angelica
                 .
                 v.
                 Adorat
                 .
                 n.
              
               5
               ,
               6.
               
            
          
           
             
               Barth
               .
               Fumi
               Armilla
               Aurea
               v.
               Adorat
               .
               n.
            
             7.
             
          
           
             
               Carthusianus
               in
               sent
               .
               l.
            
             3.
             dist
             .
             9.
             
          
           
             
               Antonin
               .
               Sum.
            
             3.
             
               p.
               tit
            
             .
             12.
             c.
             9.
             sect
             .
             4.
             
          
           
             
               Franc.
               Ferrar
               .
               in
               Th.
               c.
               Gentes
               l.
            
             3.
             c.
             120.
             
          
           
             
               Cajet
               .
               in
               Aq.
            
             3.
             
               p.
               q.
            
             25.
             art
             .
             3.
             
          
           
             §.
             13.
             
          
           
             
               Concil
               .
               Trident
               .
               sess
            
             .
             25.
             
          
           
             
               Vasq.
               in
            
             3.
             
               p.
               disp
            
             .
             108.
             c.
             4.
             
          
           
             
               Soto
               de
               justit
               .
               &
               jure
               .
               l.
            
             2.
             q.
             3.
             art
             .
             2.
             
               in
               fin
            
             .
          
           
             
               Turrian
               .
               pro
               Canon
               .
               Apost
               .
               l.
            
             1.
             c.
             25.
             
          
           
             
               Naclant
               .
               in
               Rom.
            
             1.
             p.
             171.
             
          
           
             
               Gretser
               .
               de
               Cruce
               l.
            
             1.
             c.
             49.
             
          
           
             
               Palaeot
               .
               de
               sacr
               .
               &
               prof
               .
               Imag.
               l.
            
             1.
             c.
             32.
             
          
           
             
               Greg.
               de
               Valent.
               de
               Idolol
               .
               l.
            
             2.
             c.
             7.
             
          
           
             
               Pet.
               Thyrae
               .
               apud
               Possev
               .
               biblioth
               .
               l.
            
             8.
             c.
             17.
             
          
           
             
               Cornel.
               Curtius
               de
               Clavis
               Domin
               .
               c.
            
             12.
             
          
           
             
               Lud.
               de
               Paramo
               de
               Orig.
               S.
               Inquis
               .
               l.
            
             2.
             tit
             .
             3.
             c.
             8.
             n.
             9.
             
          
           
             n.
             19.
             
          
           
             
               Rubrice
               Missal
               .
               Rom.
               Comment
               .
               illustr
               .
               p.
            
             2.
             tit
             .
             4.
             
               de
               Introit
               .
               sect
            
             .
             2.
             dub
             .
             2.
             
             &
             4.
             
          
           
             
               Greg.
               Valent
               .
               in
               Hymnod
               .
               Eccles.
               tr
               .
            
             2.
             
             Hymn
             .
             13.
             p.
             268.
             
          
           
             
               Paul.
               Lay-man
               .
               Theol.
               Moral
               .
               l.
            
             4.
             tr
             .
             7.
             c.
             5.
             n.
             10.
             
          
           
             
               Elig
               .
               Bassae
               .
               Flores
               Theol.
               Practi●
               .
               tit
               .
               Ador.
               suppl
               .
               n.
            
             6
             ,
             7.
             
          
           
             
               Ph.
               Gamachae
               .
               in
            
             3.
             
               p.
               Th.
               q.
            
             25.
             con
             .
             2.
             
          
           
             
               Ysambert
               .
               ad
               q.
            
             25.
             disp
             .
             4.
             art
             .
             1.
             
               &
               disp
            
             .
             5.
             art
             .
             1.
             
          
           
             
               Azor.
               I●●lit
               .
               Moral
               .
               l.
            
             9.
             c.
             6.
             
          
           
             §
             14.
             
          
           
             
               Cathaer
               .
               de
               cultu
               Imagin
               .
               p.
            
             137.
             
          
           
             p.
             136.
             
          
           
             
               Martin
               .
               Peres
               .
               Ayal
               .
               de
               tradit
               .
            
             3.
             
               p.
               de
               imagin
               .
               p.
            
             119.121
             .
          
           
             
               Est.
               in
               sentent
               .
               l.
            
             3.
             dist
             .
             9.
             sect
             .
             3.
             
          
           
             §.
             15.
             
          
           
             
               Vasquez
               disp
            
             .
             ●08
             .
             c.
             3.
             
          
           
             c.
             4.
             
          
           
             c.
             3.
             
          
           
             c.
             6.
             
          
           
             c.
             9.
             
          
           
             c.
             13.
             
          
           
             Disp.
             109.
             c.
             1.
             
          
           
             c.
             2.
             
          
           
             
               Suarez
               disp
            
             .
             54.
             sect
             .
             4.
             
          
           
             Disp.
             54.
             sect
             .
             5.
             
          
           
             
               Bellarm.
               de
               cultu
               Imag.
               l.
            
             2
             ,
             21
             ,
             22
             ,
             23
             ,
             24
             ,
             25.
             
          
           
             
               Pujol
               de
               cultu
               ador
               .
               disp
               .
            
             3.
             sect
             .
             7.
             assert
             .
             5.
             
          
           
             assert
             .
             7.
             
          
           
             
               Ysambert
               .
               ad
               q.
            
             25.
             disp
             .
             4.
             art
             .
             2.
             
          
           
             
               Lugo
               de
               Myst.
               Incarn
               .
               disp
               .
            
             36.
             sect
             .
             3.
             
          
           
             
               Arriag
               .
               de
               Incarn
               .
               disp
               .
            
             56.
             sect
             .
             6.
             subs
             .
             2.
             n.
             68.
             
          
           
             l.
             70.
             
          
           
             
               Petav.
               de
               Incarn
               .
               l.
            
             15.
             c.
             15.
             n.
             6.
             
          
           
             §.
             16.
             
          
           
             
               Pontificale
               Rom.
               Ordo
               ad
               recip
               .
               Imperat.
               Rubr.
            
             1.
             
          
           
             
               Pontific
               .
               in
               Benedict
               .
               Novae
               Crucis
               .
            
          
           
             
               Sacrar
               .
               Cerem
               .
               l.
            
             1.
             
               c.
               de
               consecr
               .
               Agnus
               Dei.
               
            
          
           
             
               Quarant
               .
               in
               Sum.
               Bullar
               .
               p.
            
             7.
             
          
           
             
               Azor.
               Instit
               .
               Mor.
               l.
            
             9.
             c.
             9.
             
          
           
             
               Baron
               .
               ad
               A.
               D.
            
             58.
             n.
             76
             ,
             77.
             
          
           
             
               Raspon
               .
               de
               Basil.
               Lateran
               .
               l.
            
             2.
             c.
             8.
             p.
             144.
             
          
           
             Pers.
             Satyr
             .
             2.
             
          
           
             
               Dio
               l.
            
             43.
             
          
           
             
               Sueton.
               in
               Neron
               .
               c.
            
             56.
             
          
           
             
               Ammian
               .
               Marcell
               .
               l.
            
             22.
             
          
           
             
               Apulei
               .
               Apolog.
            
             
          
           
             
               Azor.
               l.
            
             9.
             c.
             9.
             q.
             3.
             
          
           
             
               Acta
               Ecclesiae
               Mediolan
               .
               sub
               S.
               Carolo
               Borrom
               .
               l.
            
             2.
             n.
             41
             ,
             42.
             
          
           
             
               Quintil.
               declam
            
             .
             323.
             
          
           
             
               Guth
               .
               de
               Vet.
               jure
               Pontific
               .
               l.
            
             4.
             c.
             22.
             
          
           
             
               Minuc
               .
               p.
            
             26.
             
          
           
             
               Serv.
               in
               Georg.
            
             3.
             
          
           
             
               Vitruv.
               l.
            
             4.
             c.
             8.
             
          
           
             
               
                 Guther
                 .
                 de
                 Vet.
                 jure
                 Pontif.
                 l.
              
               3.
               c.
               6.
               
            
             
               
                 Gevart
                 .
                 Numis
                 .
                 Tab.
              
               32.
               n.
               4.
               
            
          
           
             
               Fest.
               v.
               Auclabris
            
             .
          
           
             
               Arnob.
               l.
            
             7.
             p.
             232.
             
          
           
             Arnobl
             .
             1.
             p.
             29.
             
          
           
             
               Lucret.
               l.
            
             5.
             
             
               Caesar
               de
               bellociv
               .
               l.
            
             2
             
          
           
             
               Lucan
               .
               l.
            
             2.
             
          
           
             Ovid.
             Fast.
             l.
             4.
             
          
           
             
               Guth
               .
               de
               Vet.
               jure
               Pontif.
               l.
            
             4.
             c.
             17.
             
             
               Arnob.
               l.
            
             1.
             
          
           
             
               Dionys.
               Halic
               .
               l.
            
             7.
             p.
             475.
             
          
           
             
               Suet.
               in
               Iul.
               l.
            
             26.
             
          
           
             §
             17.
             
          
           
             
               Missal
               .
               de
               Intr.
               Part.
            
             2.
             tit
             .
             4.
             n.
             4.
             
          
           
             
               Gavant
               .
               in
               Miss
               .
               p.
            
             103.
             
          
           
             
               Philand
               .
               in
               Vitr
               .
               l.
            
             4.
             c.
             8.
             
          
           
             
               Tursel
               .
               hist.
               Lauren.
               l.
            
             1.
             
          
           
             
               Trigaud
               .
               de
               Christian.
               Exped
               .
               apud
               Sinas
               l.
            
             4.
             c.
             11.
             p.
             403.
             
          
           
             
               Novar
               .
               Elect.
               sanc
               .
               l.
            
             4.
             c.
             54.
             
          
           
             
               Della
               Valle
               Lett.
            
             9.
             p.
             6.
             
             
               Boulay
               Voyage
               l.
            
             2.
             c.
             25.
             
          
           
             
               Hymn
               .
               ad
               Vesper
               .
               Dom.
               Passion
               .
               Pujol
               de
               ad
               orat
               .
               disp
               .
            
             3.
             
             Sect.
             6.
             p.
             281.
             
          
           
             Brev.
             Rom.
             Fest.
             Maii
             30.
             invent
             .
             S.
             Crucis
             .
          
           
             
               Rubr.
               Missal
               .
               de
               feria
               sextâ
               in
               Parasceue
               .
            
          
           
             
               Cerem
               .
               Sacr.
               l.
            
             2.
             
               de
               sexta
               Feriâ
               ,
               &c.
            
             
          
           
             
               Bzov.
               A.
            
             1216.
             n.
             16.
             
          
           
             
               Aen.
               Sylv.
               Comment
               .
               l.
            
             8.
             
          
           
             
               Gretser
               de
               Imag.
               non
               manufactis
               c.
            
             17.
             
          
           
             
               Bolland
               .
               in
            
             4.
             
             
               Febr.
               Sect.
            
             3.
             n.
             13
             
          
           
             
               Luc.
               Marinae
               .
               Sic.
               de
               reb
               .
               Hispan
               .
               l.
            
             5.
             
          
           
             
               Luc.
               Marin
               ,
               ib.
            
             
          
           
             
               Chifflet
               .
               de
               linteis
               sepulchr
               .
               Christi
               .
               c.
            
             11
             ,
             15.
             
          
           
             c.
             14.
             
          
           
             
               Baron
               .
               Martyrol
               .
               Aug.
            
             16.
             
          
           
             
               
                 Claccon
                 .
                 in
                 Paulo
              
               .
               2.
               
               
                 Bzov.
                 A.
              
               1216.
               n.
               16.
               
            
             
               
                 Rasponi
                 de
                 Basil.
                 Later
                 .
                 l.
              
               4.
               c.
               19.
               
            
          
           
             
               Gonon
               .
               Chronic.
               Deip.
               p.
            
             346.
             
             A.D.
             1433.
             
          
           
             
               Sedul
               .
               de
               Virgine
               Mosae
               Traject
               .
               c.
            
             2
             1.
             
          
           
             
               Marian.
               l.
            
             2.
             c.
             14.
             
          
           
             
               Pet.
               della
               Valle
               lett
            
             .
             5.
             n.
             3.18.25
             .
          
           
             
               Imago
               primisaec
               .
               soc
               .
               Iesu
               l.
            
             6.
             p.
             775
             ,
             &c.
             
          
           
             
               Otho
               Zyl
               .
               histor
               .
               B.
               Mar.
               Sylvaeduc
               .
               l.
            
             4.
             c.
             28.
             
          
           
             
               Barth
               .
               de
               los
               Rios
               hierarch
               .
               Marian.
               l.
            
             2.
             c.
             7.
             
          
           
             c.
             19.
             
          
           
             c.
             10.
             
          
           
             c.
             11.
             
          
           
             c.
             13.
             
          
           
             c.
             14.
             
          
           
             c.
             16.
             
          
           
             c.
             19.
             
          
           
             §.
             1.
             
          
           
             
               T.
               G.
               p.
            
             38
             ,
             39.
             
          
           
             p.
             49.
             
          
           
             §.
             ●
             ,
          
           
             
               T.
               G.
               p.
            
             54
             ,
             55.
             
          
           
             Aq.
             3.
             q.
             25.
             art
             .
             3.
             ad
             1.
             
          
           
             
               Montan.
               de
               Gen.
               &
               Regen
               .
               Adam
               .
               l.
            
             4.
             c.
             9.
             
          
           
             Fa●ri
             opuscul
             .
             p.
             97.
             
          
           
             
               T.G.
               p.
            
             96.
             
          
           
             
               T.G.
               p.
            
             38.
             
          
           
             
               T.
               G.
               p.
            
             ●1
             .
          
           
             §.
             3.
             
          
           
             
               Bellarm.
               de
               .
               Imag.
               l.
            
             2.
             c.
             5.
             
          
           
             
               
                 Catech.
                 Rom.
                 explic
                 .
                 praec
              
               .
               1.
               n.
               10
               
                 Onuphr
                 .
                 de
              
               7
               
                 urb
                 .
                 Eccl.
                 de
                 Basil.
                 Lateran
                 .
                 Carol.
                 
              
            
             
               
                 Borrom
                 .
                 in
                 Concil
              
               .
            
             
               Mediol
               .
               8.
               p.
               1.
               
            
             
               
                 Isid.
                 Orig.
                 l.
              
               8.
               c.
               11.
               
            
             
               
                 Plut.
                 vit
                 .
                 Syllae
              
               .
            
          
           
             
               
                 Psell.
                 in
                 .
                 Orac.
              
               
            
             
               
                 Chaldaic
                 .
                 p.
              
               53.
               
            
          
           
             
               Tertul.
               de
               Idol
               .
               c.
            
             4.
             
          
           
             c.
             3.
             
          
           
             
               
                 Diog.
                 Vit.
                 Democr
                 .
                 Cicer.
                 ad
                 Attic.
                 l.
              
               2.
               p.
               3.
               
            
             
               
                 Plut.
                 de
                 placit
              
               .
            
             
               
                 Philos.
                 l.
              
               4.
               c.
               13
               ,
               14.
               
            
          
           
             
               
                 Lucret.
                 l.
              
               4.
               
               
                 Cic.
                 ep
                 .
                 l.
              
               15.
               ep
               .
               16.
               
            
             
               
                 August
                 .
                 ep
              
               .
               56.
               
            
             
               
                 Macrob.
                 Sat.
                 l.
              
               1.
               c.
               14.
               
            
          
           
             
               Odyss
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               v.
            
             83.
             
          
           
             Iliad
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             v.
             450.
             
          
           
             Odyss
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             v.
             796.
             
          
           
             §.
             4.
             
          
           
             
               Wisd.
               c.
            
             14.
             v.
             15.
             
          
           
             Ch.
             13.
             v.
             6
             ,
             &c.
             
          
           
             v.
             13
             ,
             14.
             
          
           
             
               Fulgent
               .
               Mythol
               .
               l.
            
             1.
             
          
           
             
               Eutych
               .
               Annal.
               Tom.
            
             1.
             p.
             56.
             
          
           
             
               Herod
               .
               l.
            
             2.
             
          
           
             
               Lucian
               .
               de
               Deâ
               Syr.
            
             
          
           
             
               Epiph.
               l.
            
             1.
             
             Sect.
             8.
             
          
           
             
               Cedren
               .
               hist.
               Comp.
               p.
            
             45.
             
          
           
             
               Euseb.
               Praep.
               Evang.
               l.
            
             1.
             p.
             39.
             
          
           
             
               Euseb.
               Praep.
               Evang.
               l.
            
             3.
             c.
             11.
             
          
           
             
               Plut.
               de
               Isid.
               &
               Osiri
               .
               p.
            
             357.
             
          
           
             
               Clem.
               Alex.
               Str.
            
             5.
             
          
           
             
               Pignor.
               exposit
               .
               Mensae
               Isiacae
               .
               p.
            
             34.
             
             
               Kircher
               .
               Sphinx
               .
               Mystagoga
               par
               .
            
             2.
             c.
             3.
             
          
           
             
               Porphyr
               .
               ●e
               abstin
               .
               l.
            
             4.
             
          
           
             
               Plut.
               de
               Isid.
               &
               Osir.
               p.
            
             355.
             
          
           
             p.
             371.
             
          
           
             
               Apul.
               Metamor
               .
               l.
            
             11.
             
             
               Tacit.
               hist.
               l.
            
             4.
             
          
           
             
               Oedip.
               Aegypt
               .
               Tom.
            
             3.
             
          
           
             
               Hieron
               .
               in
               Isai.
               c.
            
             37.
             l.
             11.
             
          
           
             
               Lyra
               in
               Lev.
            
             18.
             
          
           
             
               Benjam
               .
               Itiner
               .
               p.
            
             33.
             
               ed
               L'
               Emper
            
             .
          
           
             
               Kirch
               .
               Pantheon
               Hebraeorum
            
             .
          
           
             §.
             4.
             
          
           
             
               Concil
               .
               Nicaen
            
             .
             2.
             
             Act.
             6.
             p.
             411.
             
          
           
             
               Iust.
               Martyr
               .
               dial
               cum
               Tryph.
               p.
            
             321.
             
          
           
             
               Clem.
               Alex.
               Str.
               l.
            
             3.
             p.
             441.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             4.
             p.
             182.
             
             
               Tertull.
               de
               spect
               .
               c.
            
             23.
             
          
           
             
               De
               Idol
               .
               c.
            
             3
             ,
             4.
             
          
           
             
               C.
               Marcion
               .
               l.
            
             2.
             c.
             22.
             
          
           
             
               c.
               Marcion
               .
               l.
            
             4.
             c.
             22.
             
          
           
             
               Cyprian
               .
               de
               exh
               .
               Martyr
               .
               c.
            
             1.
             
          
           
             
               De
               Idol
               .
               vanit
               .
               c.
            
             1.
             
          
           
             
               Minuc
               .
               Fel.
               p.
            
             21.
             
          
           
             
               Lact.
               l.
            
             2.
             c.
             2
             ,
             3.
             
          
           
             
               S.
               Aug.
               ep
            
             .
             119.
             c.
             11.
             
          
           
             
               Orig.
               in
               .
               Exod.
               hom
            
             .
             8.
             
             
               Theod.
               in
               Exod.
               q.
            
             38.
             
          
           
             
               Orig.
               Exhort
               .
               ad
               Martyr
               .
               ed.
               Wetsten
               .
               p.
            
             167.
             
          
           
             §.
             5.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             24.
             
          
           
             
               T.G.
               p.
            
             162.
             
          
           
             
               Sander
               .
               de
               honor
               .
               Imag.
               adorat
               .
               c.
            
             4.
             init
             .
          
           
             
               Biblioth
               .
               Patr.
               To.
            
             4.
             p.
             734.
             
          
           
             
               Iacob
               .
               Almain
               .
               in
               sentent
               .
               l.
            
             3.
             dist
             .
             9.
             
               prope
               sin
            
             .
          
           
             
               Vasq.
               q.
            
             108.
             c.
             9.
             art
             .
             3.
             
          
           
             §
             6.
             
          
           
             
               T.
               G.
               p.
            
             39
             ,
             40
             ,
          
           
             
               T.
               G.
               p.
            
             40
             ,
             49
             ,
             50
             ,
             52
             ,
             53
             ,
             56
             ,
             77
             ,
             79
             ,
             81
             ,
             103
             ,
             206
             ,
             207.
             
          
           
             
               T.
               G.
               p.
            
             206.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             
               T.G.
               p.
            
             206.
             
          
           
             
               Lorin
               .
               in
               Psal.
            
             99.5
             .
          
           
             
               
                 Genebr
                 .
                 in
                 loc
              
               .
            
             
               
                 Suarez
                 in
              
               3
               
                 ep
                 .
                 q.
              
               54.
               art
               .
               3.
               
            
          
           
             
               Sim.
               de
               Muis
               in
               loc
            
             .
          
           
             
               Iacob
               .
               Leon.
               de
               Cherubinis
            
             .
          
           
             
               Pyrrh
               .
               Ligor
               .
               de
               Vehic
               .
            
          
           
             
               Antiq.
               c.
            
             19.
             
             
               Liv.
               l.
            
             5.
             c.
             23.
             
          
           
             
               Plut.
               in
               Camill.
               p.
            
             132.
             
          
           
             
               Aug.
               in
               Psal.
            
             98.5
             ,
          
           
             
               Aug.
               de
               Verbis
               Dom.
               secunda
               Ioh.
               Ser.
            
             58.
             
          
           
             
               T.G.
               p.
            
             207
             
          
           
             
               Vasquez
               disp
            
             .
             104.
             c.
             6.
             
          
           
             
               
                 Lorin
                 .
                 in
                 Act.
              
               17.25
               .
               
                 &
                 in
                 Psal.
              
               98.5
               .
            
             
               
                 Azor.
                 Instit.
                 Mor.
                 l.
              
               9.
               c.
               6.
               
            
             
               
                 Visor
                 .
                 resp
                 .
                 ad
                 Moncei
                 .
                 p.
              
               16.
               
            
             
               Aq.
               1.2
               .
               qu.
               102.
               art
               .
               4.
               ad
               6.
               
            
          
           
             
               T.G.
               p.
            
             46.
             
          
           
             
               Aug.
               de
               Fide
               &
               Symb.
               c.
            
             7.
             
          
           
             
               De
               Divit
               .
               Dei.
               l.
            
             4.
             c.
             31.
             
          
           
             Epist.
             119.
             
               ad
               Ian.
               c.
            
             11.
             
          
           
             
               T.G.
               p.
            
             43.
             
          
           
             §.
             10.
             
          
           
             
               T.G.
               p.
            
             47
             ▪
             48
             ,
             49
             ,
             &c.
             
          
           
             Greg.
             2.
             
             Ep.
             1.
             
               ad
               Leon.
               p.
            
             10.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               More
               Nevoch
               .
               l.
            
             1.
             c.
             36.
             
          
           
             
               T.
               G.
               p.
            
             39.
             
          
           
             
               Eusib.
               Praep.
               l.
            
             4.
             c.
             1
             
          
           
             
               T.G.
               p.
            
             38
             ,
             39.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             24.
             
          
           
             §.
             11.
             
          
           
             
               T.
               G.
               p.
            
             50.
             
          
           
             
               Theodor.
               in
               Deut.
               quaest
            
             .
             1.
             
             ●
             .
             168.
             
          
           
             
               T.
               G.
               p.
            
             51
             ,
             52
             ,
             53.
             
          
           
             
               T.
               G.
               p.
            
             54.
             
          
           
             
               Picherell
               .
               Opusc.
               p.
            
             220
             ,
             221.
             
          
           
             p.
             230
             ,
             231.
             
          
           
             §.
             14.
             
          
           
             Deut.
             4.15
             ,
             16.
             
          
           
             
               T.
               G.
               p.
            
             58.
             
          
           
             
               T.
               G.
               p.
            
             59.
             
          
           
             
               T.
               G.
               p.
            
             60.
             
          
           
             
               Homil.
               p.
            
             3.
             p.
             40.
             
          
           
             
               T.
               G.
               p.
            
             61.
             
          
           
             p.
             63.
             
          
           
             p.
             57.
             
          
           
             
               T.
               G.
               p.
            
             64
             ▪
             
          
           
             p.
             65
             ,
             66
             ,
             67.
             
          
           
             
               T.G.
               p.
            
             67.
             
          
           
             
               T.G.
               p.
            
             69.
             
          
           
             p.
             70.
             
          
           
             p.
             71.
             
          
           
             p.
             72.
             
          
           
             p.
             73.
             
          
           
             p.
             74.
             
          
           
             
               In.
               Evang.
               secund
               .
               Ioh.
               Serm.
            
             58.
             
          
           
             §.
             13.
             
          
           
             
               T.G.
               p.
            
             153.
             
          
           
             p.
             156.
             
          
           
             p.
             154.
             
          
           
             Exod.
             23.20
             ,
             23.
             
          
           
             Exod.
             32
             ,
             1.
             
          
           
             
               T.G.
               p.
            
             160.
             
          
           
             
               Fer.
               in
               Act.
            
             7.
             p.
             94.
             
          
           
             
               T.G.
               p.
            
             155.
             
          
           
             p.
             165.
             
          
           
             Exod.
             32.6
             .
          
           
             Act.
             7.41
             .
          
           
             Exod.
             24.5
             .
          
           
             
               Macrob.
               Saturn
               .
               l.
            
             1.
             c.
             7.
             
          
           
             
               Cuperi
               Harpocrat
               .
               p.
            
             105.
             
          
           
             Iuv.
             Satyr
             .
             15.
             v.
             11.
             
          
           
             
               Athen.
               l.
            
             7.
             
          
           
             
               Herod
               .
               l.
            
             2
             ▪
             c.
             41.
             
          
           
             
               Herod
               .
               l.
            
             2.
             c.
             42.
             
          
           
             
               Diod.
               Sic.
               l.
            
             1.
             c.
             13.
             
          
           
             
               Plut.
               de
               Iside
               p.
            
             366.
             
          
           
             
               Mela
               l.
            
             1.
             c.
             9.
             
          
           
             
               Strabo
               l.
            
             17.
             
          
           
             Exod.
             8.26
             .
          
           
             Exod.
             32.5
             .
          
           
             
               T.G.
               p.
            
             159.
             
          
           
             Exod.
             6.3
             ,
             6.
             
          
           
             Numb
             .
             10.35
             ,
             36.
             
          
           
             Exod.
             32.31
             .
          
           
             v.
             6.
             
          
           
             Act.
             7.41
             .
          
           
             
               T.G.
               p.
            
             162.
             
          
           
             
               Bell.
               de
               Imag.
               l.
            
             2.
             c.
             13.
             
          
           
             Acts
             7.41
             ,
             42.
             
          
           
             
               Clem.
               Alex.
               Str.
            
             6.
             p.
             482.
             
             
               Orig.
               c.
               Cels.
               l.
            
             5.
             p.
             238.
             
          
           
             §.
             14.
             
          
           
             
               T.G.
               p.
            
             155.
             
          
           
             Deut.
             8.11
             ,
             14.6.12
             .
          
           
             Act.
             7.39.40
             .
          
           
             
               T.
               G.
               p.
            
             
          
           
             
               De
               mirab
               .
               S.
               Script
               .
               l.
            
             1.
             c.
             15.
             
          
           
             
               
                 De
                 errore
                 prosan
                 .
                 Relig.
                 p.
              
               ●8
               .
            
             
               
                 Rufin
                 .
                 hist.
                 Eccl.
                 l.
              
               2.
               c.
               23.
               
            
             
               
                 Suid.
                 v.
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             Deut.
             33.17
             .
          
           
             §.
             15.
             
          
           
             
               Plut.
               de
               Isid.
               p.
            
             366.
             
             
               Iuven.
               Satyr
            
             .
             15.
             
          
           
             
               Lucian
               in
               Iove
               .
               Tragoed
            
             .
          
           
             
               Marsham
               .
               Chronic.
               Can.
               p.
            
             60.
             
          
           
             
               Plut.
               de
               Isid.
               p.
            
             36●
             .
             
               Diod.
               l.
            
             1.
             p.
             76.
             
          
           
             
               Plut.
               de
               Isid.
               p.
            
             382.
             
          
           
             p.
             379.
             
          
           
             §.
             16.
             
          
           
             
               Porphyr
               .
               de
               Abstin
               .
               l.
            
             4.
             sect
             .
             9.
             
          
           
             
               Apul.
               Metam
               .
               l.
            
             11.
             
          
           
             
               Max.
               Tyr.
               diss
            
             .
             38.
             
               in
               sin
            
             .
          
           
             
               Fl.
               Vopisc
               .
               in
               Saturnino
            
             .
          
           
             
               Plut.
               de
               Isid.
               p.
            
             362.
             
          
           
             
               Seguin
               .
               Numism
               .
               p.
            
             2
             ,
             3
             ,
             4.
             
          
           
             
               Grut.
               Inscript
               .
               p.
            
             85.
             
          
           
             
               Tristan
               .
               Comment
               .
               Histor.
               To.
            
             2.
             p.
             190.
             
          
           
             §.
             17.
             
          
           
             1
             Kings
             12.28
             .
          
           
             
               T.G.
               p.
            
             164.
             
          
           
             p.
             165.
             
          
           
             1
             Kings
             12.32
             .
          
           
             
               T.
               G.
               p.
            
             165.
             
          
           
             2
             Kings
             17.22
             ,
             23.
             
          
           
             2
             Chron.
             13.9
             .
          
           
             
               Ioseph
               .
               Antiq.
               Iud.
               l.
            
             8.
             c.
             3.
             
          
           
             1
             Kings
             12.33
             .
          
           
             2
             Chro●
             .
             11.15
             .
          
           
             1
             Kings
             11.7
             .
             2
             Kings
             23.13
             .
          
           
             1
             Kings
             19.10
             ,
             14.
             
          
           
             2
             Kings
             23.9
             ,
             20.
             
          
           
             Isa.
             13.21
             .
          
           
             
               Herod
               .
               l.
            
             2.
             c.
             46.
             
          
           
             
               Strab.
               l.
            
             17.
             
          
           
             
               Diodor.
               l.
            
             1.
             
          
           
             
               Plut.
               de
               Isid.
            
             
          
           
             
               Boch
               .
               de
               Anim.
               Sacr.
               l.
            
             2.
             c.
             53
             
          
           
             §.
             18.
             
          
           
             1
             Kings
             16.31
             ,
             32.
             
          
           
             
               T.
               G.
               p.
            
             1●●
             .
          
           
             1
             Kings
             18.21
             .
          
           
             
               T.
               G.
               p.
            
             167.
             
          
           
             2
             Kings
             10.16
             .
          
           
             
               T.G.
               p.
            
             166.
             
          
           
             v.
             23.
             
          
           
             v.
             29
             ,
             31.
             
          
           
             2
             Kings
             17.26
             ,
             27
             ,
             28
             ,
             32
             ,
             33.
             
          
           
             
               T.
               G.
               p.
            
             168.
             
          
           
             
               T.G.
               p.
            
             168.
             
          
           
             §.
             19.
             
          
           
             
               T.G.
               p.
            
             169.
             
          
           
             
               T.G.
               p.
            
             175.
             
          
           
             §.
             1.
             
          
           
             
               T.
               G.
               p.
            
             13
             ,
             14
             ,
             15.
             
          
           
             Rational
             Account
             ,
             p.
             54.
             
          
           
             Dr.
             Still
             .
             still
             against
             Dr.
             
               Still
               .
               A.D.
            
             1675.
             
          
           
             Infallibility
             of
             the
             Roman
             Catholick
             Church
             against
             Dr.
             Still
             .
             by
             
               E.
               W.
            
             1674.
             
             Preface
             .
          
           
             Answer
             to
             several
             Treatises
             ,
             First
             part
             ,
             p.
             19
             ,
             &c.
             
          
           
             Dr.
             Still
             .
             still
             against
             Dr.
             
               Stîll
               .
               p.
            
             95.
             
          
           
             p.
             97.
             
          
           
             p.
             101.
             
          
           
             p.
             10●
             ,
             &c.
             
          
           
             §.
             2.
             
          
           
             
               I.W.
               p.
            
             78.
             
          
           
             2
             King.
             17.22
             ,
             23.
             1
             
             Kings
             15.26
             ,
             34.16.13
             ,
             19
             ,
             26
             ,
             31.
             
          
           
             22.52
             .
          
           
             2
             Kings
             3.3
             .
          
           
             10.29.13.2.14.23.15.9
             ,
             18.24.28
             .
          
           
             2
             Kings
             9.6
             .
          
           
             13.23
             .
          
           
             Hosea
             11.8
             ,
             9.
             
          
           
             14.1
             .
          
           
             Amos
             4.12.8.2
             .
          
           
             Micah
             6.2
             ,
             3.
             
          
           
             Answer
             first
             part
             Gener.
             pres
             .
             in
             sin
             .
          
           
             Part
             1.
             
             Ch.
             1.
             sect
             .
             17.
             
          
           
             
               Concil
               .
               Nicen
            
             .
             2.
             act
             .
             6.
             p.
             411.
             
          
           
             Act.
             1.
             p.
             82.
             
          
           
             
               Epiph.
               haer
            
             .
             73.
             n.
             28.
             
             
               Socr.
               l.
            
             2.
             c.
             44.
             
             
               Sozom.
               l.
            
             4.
             c.
             28.
             
          
           
             
               Baron
               .
               ad
               A.D.
            
             
             360.
             n.
             52.
             
          
           
             
               Theod.
               l.
            
             2.
             c.
             31.
             
          
           
             
               Baron
               .
               ad
               A.
            
             408.
             c.
             31.
             
          
           
             
               Athanas.
               ap
               .
               ad
               Antioch
               .
               p.
            
             575.
             
          
           
             
               Ruffin
               .
               hist.
               Eccles.
               l.
            
             1.
             c.
             28.
             
          
           
             
               Hieron
               .
               advers
               .
               Luciferian
               .
               init
               .
            
          
           
             §.
             3.
             
          
           
             
               T.G.
               p.
            
             76.
             
          
           
             
               T.G.
               p.
            
             86.
             to
             90.
             
          
           
             
               T.G.
               p.
            
             89.
             
          
           
             §.
             4.
             
          
           
             
               T.G.
               p.
            
             90.
             
          
           
             p.
             91.
             
          
           
             p.
             93.
             
          
           
             Rom.
             1.20
             .
          
           
             Psal.
             19.1
             .
          
           
             
               Vasquez
               Hisp.
            
             110.
             c.
             2.
             
          
           
             
               Lugo
               de
               Mysterio
               Incarn
               .
               disp
               .
            
             37.
             
             Sect.
             1.
             
          
           
             §.
             5.
             
          
           
             
               T.
               G.
               p.
            
             93
             ,
             94.
             
          
           
             
               T.
               G.
               p.
            
             86.
             
          
           
             
               Vasq.
               ubi
               sup
            
             .
          
           
             
               Lugo
               ubi
               sup
            
             .
          
           
             n.
             8.
             
          
           
             n.
             11.
             
          
           
             
               Arriag
               .
               de
               Myster
               .
               Incarn
               .
               disp
               .
            
             57.
             sect
             .
             2.
             subject
             .
             2.
             n.
             10.
             
          
           
             
               Ysamb.
               de
               Myster
               .
               Incarn
               .
               ad
               Qu.
            
             25.
             disp
             .
             3.
             art
             .
             15.
             
          
           
             §.
             6.
             
          
           
             
               T.G.
               p.
            
             118.
             
          
           
             p.
             119.
             
          
           
             
               Carol.
               de
               Imag.
               l.
            
             4.
             c.
             13.
             
          
           
             Act.
             7.
             p.
             586.
             
          
           
             
               Baron
               .
               ad
               A.
               D.
            
             785.
             n.
             40.
             
          
           
             
               Christian.
               Lup.
               in
               Conc.
               T.
            
             2.
             p.
             1210.
             
          
           
             
               Theoph.
               Chrongr
               .
               p.
            
             388.
             
             
               Histor.
               Miscell
               .
               l.
            
             23.
             p.
             333.
             
          
           
             Act.
             7.
             p.
             558.
             
          
           
             
               Bin.
               not
               .
               in
               Concil
               .
               Nic.
            
             2.
             
             
               Concil
               .
               Nic.
               Act.
            
             3.
             p.
             187
             ,
             190.
             
          
           
             
               Lup.
               not
               .
               in
               Can.
               Concil
               .
               Sept.
               To.
            
             2.
             p.
             1109.
             
          
           
             
               Adriani
               epist.
               Synod
               .
               Nic.
               To.
            
             7.
             
             
               Concil
               .
               p.
            
             924.
             
          
           
             p.
             154
             ▪
             
          
           
             
               T.G.
               p.
            
             118.
             
          
           
             §.
             7.
             
          
           
             
               Theoph.
               Chron.
               p.
            
             389.
             
          
           
             
               Paul.
               Diacon
               .
               l.
            
             23.
             p.
             733.
             
          
           
             
               Photii
               Epist.
            
             2.
             p.
             60.
             
          
           
             
               Baron
               .
               A.
               D.
            
             863.
             n.
             33.
             
          
           
             
               Ib.
               n.
            
             6.
             
          
           
             
               Anast.
               vit
               .
               Hadrian
            
             .
             1.
             p.
             119.
             
          
           
             
               Concil
               .
               Gener.
               Tom.
            
             8.
             p.
             775.
             
          
           
             §.
             8.
             
          
           
             
               Sirmond
               .
               adm
               .
               de
               Can.
            
             2.
             
             
               Concil
               .
               Francford
            
             .
          
           
             
               T.G.
               p.
            
             148
             
          
           
             
               Spalat
               .
               de
               Rep.
               Eccles.
               l.
            
             7.
             c.
             12.
             n.
             59.
             
          
           
             
               Waldens
               .
               Tom.
            
             3.
             
             Tit.
             19.
             c.
             150
             ▪
             n.
             4.
             
          
           
             §.
             9.
             
          
           
             
               Sirmond
               .
               Admon
               .
               To.
            
             2.
             
             
               Concil
               .
               p.
            
             191.
             
             
               Pet.
               de
               Marcâ
               de
               Concord
               .
               Sacerd.
               l.
            
             2.
             c.
             17.
             n.
             2.
             
             
               Petav.
               de
               Incarn
               .
               l.
            
             15.
             c.
             11.
             n.
             4.
             
             
               Sur.
               admon
               .
               ad
               Lect.
               de
               Concil
               .
               Franc.
               Cop.
               Dial.
            
             4.
             c.
             18
             ,
             19.
             
             
               Sander
               .
               de
               Imag.
               c.
            
             5.
             
             
               Suar.
               in
            
             3.
             
               p.
               Th.
               disp
            
             .
             54.
             sect
             .
             3.
             
          
           
             
               Concil
               .
               Gener.
               To.
            
             7.
             p.
             1013.
             
          
           
             
               Theop.
               Chronogr
               .
               p.
            
             389.
             
          
           
             
               Gab.
               Biel.
               in
               Can.
               Miss
               .
               c.
            
             49.
             
          
           
             
               P.
               Pithei
               praefat
               .
               ad
               histor
               .
               Pauli
               Diac.
               
            
          
           
             
               Annales
               Eccles.
               Franc.
               ad
               A.
               D.
            
             794.
             n.
             26.
             
             To.
             6.
             
          
           
             n.
             34.
             
          
           
             
               T.G.
               p.
            
             144.
             
          
           
             
               Carol.
               de
               ●ag
               .
               l.
            
             3.
             c.
             17.
             
          
           
             
               T.G.
               p.
            
             146.
             
          
           
             
               Hincmar
               .
               Opusc.
               c.
            
             20.
             p.
             457.
             
             
               Carol.
               l.
            
             4.
             c.
             28.
             
          
           
             
               Petav.
               d●
               Incarn
               .
               l.
            
             15.
             c.
             12.
             n.
             8.
             
          
           
             
               Cassan.
               ep
            
             .
             15.
             
          
           
             
               
                 Bellarm.
                 de
                 Concil
                 .
                 l.
              
               2.
               c.
               8.
               
            
             
               
                 Baron
                 .
                 ad
                 A.
              
               794.
               n.
               31.
               
            
          
           
             
               Carol.
               de
               Imag.
               l.
            
             3.
             c.
             11.
             
          
           
             
               Petav.
               de
               Incarn
               .
               l.
            
             15.
             c.
             12.
             n.
             4
             ,
             10.
             
          
           
             
               Eginhardi
               Annales
               A.
               D.
            
             794.
             
          
           
             
               Histor.
               Franc.
               Script
               .
               Coaetan
               .
               Tom.
            
             2.
             
             &
             3.
             
          
           
             §.
             10.
             
          
           
             
               T.G.
               p.
            
             149.
             
          
           
             
               Bell.
               de
               Script
               .
               Eccles.
               A.
            
             820.
             
          
           
             
               Biblioth
               .
               Patr.
               To.
            
             4.
             p.
             533.
             
          
           
             p.
             538.
             p.
             547.
             
          
           
             
               Walafrid
               .
               Strabo
               de
               reb
               .
               Eccles.
               l.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Baron
               .
               A.D.
            
             794.
             n.
             41.
             
          
           
             
               T.G.
               p.
            
             150.
             
          
           
             
               Baluz
               .
               no●
               .
               in
               Agob
               .
               p.
            
             88.
             
          
           
             
               Papir
               .
               Masson
               .
               Synops.
               Agob
               .
               c.
            
             10.
             
          
           
             
               Agobard
               .
               de
               Imag.
               c.
            
             19.32
             .
          
           
             
               Hincmar
               ,
               ubi
               supr
            
             .
          
           
             
               Cusan
               .
               de
               Concord
               .
               Cathol
               .
               l.
            
             ●
             .
             c.
             1.
             
          
           
             
               Anast.
               Biblioth
               .
               Praefat
               .
               in
               sept
               .
               Synod
               .
            
          
           
             
               Gesner
               .
               Biblioth
               .
               To.
            
             1.
             
               v.
               Leo.
            
             
          
           
             
               Cassand
               .
               Ep.
            
             19.
             
          
           
             
               Nicet
               .
               Choniat
               .
               l.
            
             2.
             
             
               Is.
               Angeli
               .
               Baron
               .
               A.
            
             1189.
             n.
             10.
             
          
           
             
               Biblioth
               .
               Patr.
               To.
            
             3.
             p.
             151.
             
          
           
             
               Auctur
               .
               Biblioth
               .
               Patr.
               To.
            
             2.409
             .
          
           
             
               P.
               Pithaei
               Praes
               .
               ad
               Pauli
               Diac
               .
               hist.
               
            
          
           
             §.
             11.
             
          
           
             
               Lib.
               Carol.
               de
               Imag.
               l.
            
             1.
             c.
             16.
             c.
             13.
             c.
             15.
             c.
             19.
             c.
             20.
             c.
             25.
             
          
           
             l.
             2.
             c.
             8.16
             .
             c.
             25.
             l.
             3.
             c.
             10.17
             .
             c.
             19.
             c.
             23.
             c.
             29.31
             .
          
           
             l.
             4.
             c.
             1.
             c.
             17.
             c.
             23.
             
          
           
             
               T.G.
               p.
            
             125.
             
          
           
             Zach.
             13.2
             .
          
           
             
               T.G.
               p.
            
             127.
             
          
           
             
               T.G.
               p.
            
             128.
             
          
           
             
               T.G.
               p.
            
             134.
             
          
           
             
               T.G.
               p.
            
             136.
             
          
           
             
               T.G.
               p.
            
             138.
             
          
           
             §.
             12.
             
          
           
             
               T.G.
               p.
            
             192.
             
          
           
             
               T.G.
               p.
            
             186.
             
          
           
             
               T.G.
               p.
            
             188
             ,
             185
             
          
           
             §.
             13.
             
          
           
             
               T.G.
               p.
            
             176
             ,
             188.
             
          
           
             p.
             189.
             
          
           
             p.
             190.
             
          
           
             
               T.G.
               p.
            
             180.
             
          
           
             
               T.G.
               p.
            
             182
             ,
             183.
             
          
           
             
               T.G.
               p.
            
             182.
             
          
           
             
               T.G.
               ib.
            
             
          
           
             §.
             14.
             
          
           
             T.G.p.
             198.
             
          
           
             
               T.
               G.
               ib.
            
             
          
           
             p.
             199.
             
          
           
             T.G.p.
             201.
             
          
           
             T.G.p.
             202
             ,
             203.
             
          
           
             §.
             15.
             
          
           
             
               T.G.
               p.
            
             208
             ▪
             
          
           
             Book
             of
             Canons
             ,
             1603.
             c.
             18.
             
          
           
             Defence
             of
             the
             Answ.
             tr
             .
             21.
             c.
             7.
             div
             .
             3.
             
          
           
             Fulk
             against
             
               Rhem.
               Phil.
            
             2.10
             .
          
           
             
               Andrew's
               Ser.
            
             9.
             of
             Resur
             .
             Speech
             in
             Star-chamb
             .
             p.
             50.
             
          
           
             
               Suarez
               in
            
             3.
             
               p.
               Th.
               q.
            
             25.
             disp
             .
             2.54
             .
             art
             .
             3.
             sect
             .
             6.
             
          
           
             
               Paul.
               Maria
               Quarti
               in
               Rubr.
               Misse
               p.
            
             264
             ,
             266.
             
          
           
             §.
             16.
             
          
           
             
               T.G.
               p.
            
             218.
             
          
           
             Canons
             and
             Constit
             .
             c.
             7.1640
             .
          
           
             Speech
             in
             Star-Chamber
             .
             p.
             43.
             
          
           
             p.
             46.
             
          
           
             p.
             47.
             
          
           
             p.
             48.
             p.
             52.
             
          
           
             Gen.
             18.19
             .
          
           
             Gen.
             24.26
             ,
             48
             ,
             52.
             
          
           
             
               Pet.
               Picherell
               .
               de
               Imag.
               p.
            
             225.
             
          
           
             Exod.
             4.31
             .
          
           
             12.27
             .
          
           
             24.1
             .
          
           
             22.8
             .
          
           
             33.10
             .
          
           
             34.8
             .
          
           
             Numb
             .
             20.6
             .
          
           
             1
             Chron.
             29.20
             .
          
           
             2
             Chron.
             29.29
             .
          
           
             Matth.
             15.25
             .
          
           
             Mark
             7.25
             .
          
           
             Acts
             10.25
             ,
             26.
             
          
           
             Revel
             .
             19.10.22.9
             .